In an era marked by both the wars in Ukraine and Gaza, and the Trump administration's tariff policy, media attention is overwhelmingly focused on geopolitical and geoeconomic issues. As a result, social questions and what is new in the structure of social relations are obscured. In this regard, the article highlights cultural changes generated, especially after the Covid pandemic period, by the acceleration of technological innovation (automation, robotics, algorithms, artificial intelligence) on business organizational models, and how these changes have affected the quality of work and the related time expectations, both at individual and collective levels. In particular, this article explores changes in the meaning of work carreers, the role assigned to failures in work activity, and the importance attributed to work-life balance. All these social changes, which are particularly relevant among Millennials and the Generation Z, can be interpreted either as new forms of individualism, or as an expression of new instances of subjectivity.
The planetary and systemic problems generated by climate change affect fundamental human rights to life, health, and subsistence of the most vulnerable people. Rights that cannot be ignored or violated, but must instead be protected and defended beyond national or intergenerational borders. This does not mean that a human rights-based approach captures every morally relevant aspect of climate change. However, a human rights perspective offers points for reflection that cannot be underestimated, since whatever the interpretation regarding the consequences of anthropogenic impact on the climate, ignoring its implications for the enjoyment of fundamental rights to life, health, and subsistence means adopting a partial, incomplete, and inadequate perspective.
Sartre's attempt to work out a moral philosophy after Being and Nothing in order to solve the ontological problems of his work met some difficulties because he did not overcome the obstacle of alienation which makes the man's project a thing inside the project of other ones. This task was assumed and solved by his pupil Andre Gorz both by resorting to the thought of young Marx and by putting the subjects of existentialism on the ground of capitalism. This paper reconstructs Gorz's work especially in his book Morals of History, where Gorz sees the overcoming of alienation in the community of the proletarians fighting for human liberation.
Distributive justice is often grounded in participation in production and in an implicit right to the fruits of one's labor. As Nozick argued on the basis of Locke's theory of property, however, this right appears to rule out the redistribution of socially produced wealth, revealing a deep tension within distributive justice. This article challenges the assumption that conventionalist theories of property offer a solution. Examining Hume and Rousseau, it argues that conventionalism neither grounds nor intrinsically supports distributive justice. Against luck egalitarianism, it contends that theories of justice that ignore the effects of redistribution on production are incomplete. It argues that a theory of distributive justice of the kind advanced by Rawls resolves the tension by grounding egalitarianism in reciprocity and social cooperation.
This essay examines the relationship between temporal structures and lived experience in late modern capitalist societies, focusing on the differentiation of production and labor time. Drawing on critical social theory, it analyzes how acceleration, flexibility, and technological innovation reshape work, markets, and everyday life. Through the case of fast fashion and the Prato textile district, the article highlights the social, political, and environmental consequences of temporal compression, emphasizing tensions, frictions, and decelerations that persist within and condition regimes of acceleration.
Francesca Romana Recchia buchant and Leer Teniteriello discuss the ingar Ettanslation of Veena Das's Life and Words, by offering two complementary philosophical readings of her anthropological approach. Both essays engage with Das's Wittgensteinian and Ca-vellian inspiration and her emphasis on a & laquo;descent into the ordinary & raquo;. Recchia Luciani foregrounds Das's feminist affinities, interpreting patriarchal subordination as an anthro-pological constant and highlighting the central role of women's caregiving and social re-production in an ethnography of suffering. Tenneriello focuses on the interplay between autobiography, sovereignty, and social contract theory, arguing that Das's use of ordinary language and voice constitutes a distinctive epistemic method that challenges the imper-sonality of modern political philosophy and reveals the everyday, ambiguous workings of political power.
The starting point of this contribution is the investigation about the political acceleration in the contemporary society and, in particular, in American populism. The main question is whether Trump's politics may be considered as an original form of populism. Is accelerationism a salient characteristic of Trump's populism? What are the effects of political acceleration in the US? What are the relations between Trump and the accelerationists? Is the American contemporary politics a sign of a new political era and form of political regimes?
The number of & laquo;extremely productive & raquo; authors (authors who have published more than 60 articles indexed in Scopus in a single calendar year) is growing, and more generally is growing the number of scientific essays published each year in the world (Italy was one of the countries with the fastest growth in publications over the last 5 years). In the face of this acceleration, calls for deceleration are multiplying, in the name of a & laquo;slow science & raquo; that questions the relationship between quantity and quality, evaluation systems and international rankings, and, more generally, the consequences of the emergence of modes of governance of the University and scientific work based on the introduction of market principles and competition. The article presents data describing the changes under way and suggests some considerations on the effects of & laquo;fast science & raquo; on the way scientific knowledge is produced and disseminated.
This article examines Richard Rechtman's Living in Death and its challenge to the idea that genocide is an incomprehensible rupture with ordinary human life. Rechtman's work reveals the genocidal scene as a form of life shaped by work, routine, and social organization, rather than by monstrous psychology, archaic impulses, or ideological conviction. Mass killing appears instead as a normalized occupation, carried out by ordinary people whose lives are exhausted by the labor of extermination. The article explores this account through Wittgenstein's and Cavell's concept of form of life, and through Veena Das's anthropology of the ordinary. It concludes by reflecting on the mysterious and unsettling confrontation Rechtman establishes between those who refuse to enter this genocidal ordinary and those who participate in a form of life that is itself a form of death.
In this paper, the author examines the contemporary capitalist system by focusing on three key aspects. First, the paper analyses the emergence of new, network-based productive structures-contrasted with the previous vertically organized Fordist mode-and links these to the transformations in consumption patterns driven by ongoing technological innovation. Second, it explores the implications of a production system fragmented into a myriad of companies, particularly in terms of labour exploitation. Third, it investigates the main factors-both exogenous and endogenous to capitalism-that have led, in recent decades, to phases of contraction, even amid a broader trend of continuous expansion. The first section highlights the changes in production and consumer demand. The second focuses on labour exploitation, both on a global scale and within the Italian context. Finally, the concluding section outlines the recent contraction phases in the current capitalist development model, emphasizing the social and environmental sustainability challenges it faces.
Caterina Botti, Giorgio Fazio and Elettra Stimilli discuss Estelle Ferrarese's La fragility della cura degli altri (The Fragility of the Others' Care). The authors present the book's main theses and critically analyze them. The specific way in which Ferrarese envisages a rich encounter between Adorno's reflections on the possibility of a moral life and care ethics is analyzed from different points of view. In her contribution, Botti develops the suggestions which can be derived from Ferrarese's volume from a care perspective, while suggesting some critiques from a more radical feminist point of view, while Fazio discusses Ferrarese's theses more from within the critical perspective, and suggests a further analysis based on the relevance of Habermas e Honneth's points of view. To conclude the discussion, Stimilli's contribution goes deeply in Ferrarese's analysis of Adorno's philosophy and challenges it mainly with reference to the understanding of bodily materiality.
By choosing to confine the question of political aesthetics to discourse, this article centers on a Platonic example from which several issues emerge. The lack of clear distinction between the political, philosophical, and sophistic genres reveals, as a constant, the pedagogical nature of discourse. Consequently, the model of the City presented entails an adaptation to the specific understanding of each category of audience, and illustrates this adaptation in an aesthetic manner: for some, the ideal structure suffices, while for others, the full range of data tied to practical life proves necessary. It follows that political discourse resembles a cosmological narrative; it offers a reconstruction of the world, akin to a demiurge who both creates and narrates what he brings into being, as if the world were the fruit of the seminal power of words. Yet it also teaches how to distinguish the false from the true and opinion from knowledge, since discourse is persuasive only insofar as it succeeds in convincing educated minds, each then recognizing in it the good.
This paper aims at criticizing Quentin Meillassoux's After Finitude, focusing on his principle of factiality and the ontologisation of contingency. It argues that Meillassoux makes an illicit shift from epistemic to ontological claims when addressing the factual nature of the correlation between being and thought. In contrast, it defends a more modest epistemic reading of contingency and rejects the speculative realist ambition to ground science in absolute contingency.
The article examines the ethical, political, and cultural implications of language on disability. It considers how certain terms may carry or reinforce disablist biases, even when used without explicit derogatory intent. Starting with the analysis of the term << disability >>, it highlights how the social meaning of language can be shaped beyond etymology, thanks to strategies of reappropriation and resistance of the disabled community. The paper then addresses the specific nature of derogatory terms related to disability, particularly their medical origins. Ultimately, it calls for a situated political awareness of the terms used to name disability, to avoid hurtful and dehumanising perspectives.
The Xenofeminist proposal-trans-inclusive, technomaterialist, and supportive of gender abolitionism-remains relevant and worthy of further investigation ten years after the publication of the Laboria Cuboniks collective's manifesto. This relevance lies in the centrality it assigns both to reproductive technologies and the hypothesis concerning the overlap of the reproduction of a socio-political order with the biological reproduction of the human species, as well as to an ontological-political semantics which juxtaposes identity with the emergence of difference, represented by the x & eacute;nos/queer. This article seeks to reconstruct the historical, philosophical, and political profile of the Xenofeminist movement, starting from its formation within British Left Accelerationism in the 2010s. Subsequently, it will address two lines of critique which, given the movement's recent genesis, should be understood both as limitations and as opportunities for further development in the Xenofeminist trajectory: on the one hand, its lack of engagement with debates within Queer Theory, Transgenderism, and Postgenderism regarding the concept of Identity Politics; on the other, its untapped potential to connect feminist struggles with issues of migration. With respect to this latter horizon, reframing the Xenofeminist position as a Xenopolitics capable of addressing deep global-scale problems would reveal the struggle against xenophobia and << queerphobia >> as critically effective in exposing the increasingly frequent recourse to bio-national identities by contemporary sovereignist and identitarian political forces, currently on the rise in both the United States and Europe.
Romana Bassi and Roberto Mordacci discuss Corrado Viafora's La cura e il rispetto (Care and Respect). The authors present the book's main theses and critically analyze them. In particular, the concepts of respect and human dignity are placed in relation to an operational notion of autonomy and the attempt to understand its meaning. In her contribution, Bassi underlines the importance of understanding autonomy in a relational perspective, while Mordacci explores the relationships between autonomous action and the role of imagination.
The article discusses the philosophical legacy of Elena Pulcini by revisiting her critique of individualism through the guiding idea that we have never been individuals . Pulcini's fundamental insight that every I is an Other is examined through three main axes: 1) the notion that every Self is a sexed-Other , which highlights Pulcini's engagement with feminist thought and the symbolic association between femininity and care ethics; 2) the idea that every Self is other than itself , drawing on psychoanalytic insights to explore the subject's internal division and the relevance of the unconscious; and 3) the view that every Self is other than the human , reflecting Pulcini's turn to post-humanism, ecological interdependence and the philosophy of convivialism.
The article questions the encounter between philosophy and madness throughout the 20th century. It investigates the overall meaning of a trajectory whose turning points are marked by the names of Binswanger, Foucault, Derrida, Deleuze, Agamben. Above all, it elaborates the proposal of an archaeology of psychiatric diagnosis. That is to say, it questions a certain tendency towards psychiatric overdiagnosis of certain pathologies, making it an index of the landslides of an underground and still undeciphered politics of mental health. Finally, it questions the singular fact that the political-philosophical discourse of the same years, seemingly corresponds to the very same peaks of overdiagnosis and extracts from the very same figures what it indicates as the necessary terrain of philosophical and political experimentation.
