The empirical-experimental research, with an international character, proposes, in a series of didactically structured steps, to introduce the students of the public schools to the learning of ethical principles. The didactic project is also a response to the moral void, to the growing nihilism that is occurring more and more in Europe and in the world and aims, precisely, globally, to strengthen and promote in public schools the importance of ethics as a field of teaching and learning. In a world (...) of mass migration and increasingly multi-ethnic schools, the need for ethics and the importance of moral action are prerequisites for civil coexistence and peaceful and democratic dialogue between peoples. Since this is a didactic-experimental project, the research offers not only a theoretical-ethical-philosophical level of reflection, but also empirical instruments for the quantitative-qualitative verification of the ethical competences to be acquired. (shrink)

The essay addresses the recent rise of violence, hegemonism, and right-wing extremism assaulting the foundations of democracy and intercultural dialogue. This deterioration of democratic and dialogical relationships has affected even learned associations. Within this context, the article examines the case of the crisis of the “International Society for Universal Dialogue”, as described in Jovino Pizzi’s article in Topologik. The ISUD was seized by an authoritarian parochial group interested in power and money, including the money provided by the Jacobsen Trust, disgracing (...) the idea of dialogue. The disappointed members subjected to this attack demanded the dissolution of hijacked organization and broke their ties with it. This hijacking and its detrimental consequences created a dangerous precedent. The analysis of this concrete case helps us to better understand the more general tendencies of anti-democratic and hegemonic monologic deterioration. It also helps us in the search for remedies to counter this regression and to strive for genuine democracy and dialogue. (shrink)

In the third part of the Ethos project, I focus solely on the question: “What does ancient philosophy teach us?”. I refer to ways to wisdom brought to us by the important representatives of philosophical schools. It seemed to make sense to start with the Greek triumvirate Socrates-Plato-Aristotle, inasmuch as these wise men have taught us philosophy as a way of life, based on the need to adopt a morally grounded existence in our choice of life. Then I introduce various (...) representatives of Hellenistic schools - in the form of philosophical marginalia. To do this, I enter the gardens of Epicurus, devote myself to the moral theories of the Stoics, and focus on the meditations of Marcus Aurelius in his “Exhortations to Himself”. (shrink)

The heideggerian analysis of the history of the being induces to the identity of metaphysics and nihilism. The metaphysics, in its accomplished form of technique, represents the culmination and at the same time the end of its essence that is a nihilistic essence. Metaphysics has constricted the being and its truth to oblivion. Onlyanother beginning can conduct the West out of the abyss. Only a beginning that brings the man to the being, to his truth and to the sense of (...) his truth can tear us out of the of the precipice of the nihilism. It is a new beginning, native, that part from the rubbles into which the history of being in the West has been precipited for a new awakening and in harmony with the voice of being. (shrink)

Undoubtedly, the topic of discontinuity has got to an extent where it has captured the attention of a good number of researchers. These researchers devote themselves to reflect on the philosophy of the French thinker. Focusing on discontinuity promises to open a new line of analysis that, perhaps, will allow the revaluation of its scope in relation to its philosophical contributions. For such a task, first, we will approach the notion of history in Foucauldian thought to study the development this (...) notion has with the discontinuity; followed by a study of the archaeological method to unravel whether it is possible to analyze discontinuity through an archaeological view. Would it be possible to look at the topic of discontinuity as a characteristic feature of this French philosopher's thinking? This document aims to answer this question. (shrink)

The crisis of religion in Europe is not explained, if we limit ourselves to the only sociological aspect of the phenomenon. Beyond the sociological analysis, we must consider the anthropological dimension of the phenomenon. In effect, the essay proposed here demonstrates that anthropological mutation in man is the cause of both the crisis of religion and the return of religion. A return that documents the self-conscious passage from a positivized reality to a transcendalized reality in which man reacquires his affective (...) dimension and his heart. (shrink)

Continuing training in enterprises play a crucial role and considered as economic and social factor to adapt the economic and social developments. Therefore, the perspectives of continuing training in enterprises have great importance for the political sectors, trade, industry, business, and society. This article provides an overview of the relationship between types, forms, strategies and methods in continuing training in enterprises. In addition, this paper is also devoted to the presentation and systematization of types, forms, strategies and methods continuing training (...) in enterprises as a current topic of discussion in adult education and continuing education. Based on a secondary analysis of the literature, the first part of this paper presents an overview of types and forms of continuing training in enterprises. Furthermore the strategies and methodical procedures of continuing training in enterprises are critically considered and discussed with regard to their limitations. In conclusion, this paper summarizes the contribution of continuing training in enterprises as new perspectives in terms of types, forms, strategies and methods. (shrink)

The therapy of imperfection is part of a theoretical structure, whose main focus is the concept of the limit. Here, the reflection on the limit develops at three levels, namely, philosophical psychological therapeutic and ethico-spiritual. At the therapeutic psychological level, the therapy of imperfection is a psychological theory with its own clinical methodology and its specific therapeutic techniques. Which is conceived as a treatment of the disorder of the “Aim for Perfection” or perfectionism. The therapy of imperfection is thought of (...) as a therapy for human complexity. To make mistakes is an inseparable part of our human complexity. So what does the therapy of imperfection offers? that people learn to live with themselves as humanly as possible. (shrink)

The purpose of this article is to retrace the three phases that have characterized the intellectual function of Guido de Ruggiero, in a comparison with Croce’s absolute historicism. Initially we will focus on the problematic dimension of «variant identity», that is the first and original theoretical approach of the author ofHistory of European liberalism; after which we will try to identify the moment of emancipation from Gentilian philosophy of the «act» and also the simultaneous adhesion to the so-called «romantic neo-illuminism».

Although philosophy aims at the general, it has – on the one hand – its nourishing ground in everyday life, while on the other it yearns to reach beyond itself and is prompted, through interpretation and understanding, to bind itself to the concrete of life in a constant process of actualization and realization. The effectiveness of people in everyday life point to this mutual relation – for through the problematization of the seam between the individual and his respective community, we (...) recognize anew philosophical intuition. Thus, in the interdependent relation between philosophy and everyday life, rules a hermeneutic that bring together philosophy and the concrete of life in mutuality. (shrink)