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.
