The primary focus of this article is to explain how MacIntyre, as part of his project of the critique of modern morality, treats Nietzsche and his genealogical explorations of morality, and how adequate his interpretation is. This article includes an introductory elucidation of his larger project of what he himself rightly calls as disquieting and quieting suggestions (MacIntyre 2011: ch.II). This would enable us to situate our specific problem in a larger and meaningful context and make it more intelligible. It will also explain how MacIntyre places Nietzsche within his own critical endeavor to make a general claim on the enlightenment project of moral philosophy, so that he can make a radical disjunction between the Nietzschean and Aristotelian morality. It follows how MacIntyre interprets certain Nietzschean terms like “will to power” and “Ubermensch” to fit his essential articulation of Nietzsche’s moral theory as a culmination of enlightenment project of individualistic morality and ‘Nietzschean emotivism’. Our aim is to show that MacIntyre’s emotivistic interpretation of Nietzsche is not right; however, despite the recent attempts to place Nietzsche in the virtue ethics camp alongside with Aristotle, MacIntyre has been right to present Nietzsche and Aristotle as polar opposites.
Reveiw of Giovanni Magri, Popolo, nazione ed esclusi. Tra mito e concetto , (Roma: Castelvecchi, 2020)
Language and mind reflect each other in an established manner. Language as a source of interaction among others is leading the process of communication but it is not an easy task to define that language reflects the society with the only source of perception. The main component in this paper is to be paying attention that language is not only understood through the medium of perception but sometimes it is to be based on cognitive abilities of human beings. One has always an inherent power of First Language Acquisition that will promote the acquirement of Second Language Acquisition or learning. The research will more comparatively dominate the relation between First Language Acquisition to Second Language Acquisition that how this will reflect the former to latter. Mind and language develop a relationship in an epistemological process in a social occurrence. The main assumption in this paper is; can second language be treated as the first language, if the first language will not learn at the learning stage? The study in this approach formulates the role of transforming First Language Acquisition to Second Language Acquisition with the medium of cognitive processes.
As is well known, Giorgio Agamben’s reading of Saint Paul’s Letter to Romans in The Time that remains is focused on the irruption of a messianic temporality in the secular time. Through the identification of this experience with a «time contraction», the final time, namely the time of the «now» is unavoidably connected with all variety of mundanity. From this perspective, in this paper I intend to shed light over some of the most complex arguments developed in The Time that remains by a comparison with the authors to whom Agamben implicitly refers to. Following Agamben’s analysis, I argue that his narrative inspection of the Pauline notion of time is based upon the assumption of time as a metaphor of every lived-experience and the claim that the «time of the end» as an existential paradigm constitutes an important legacy for the actuality.
Resumen: Con nuestras reflexiones pretendemos mostrar la ruptura de lo familiar-cotidiano y la existencia autentica siguiendo las premisas que Martin Heidegger expone en sus trabajos redactados alrededor de 1935. En dichos textos cobra especial importancia la poetica, ya que el modo en que esta emplea el lenguaje presupone una realidad originaria del ser humano en el que no se encuentra un hogar familiar al que debiera volver, sino que revela la situacion inhospita a la que esta arrojado el ser humano, no por haber emprendido una marcha desde el calor hogareno hacia lo desconocido, sino porque esa condicion inhospita es intrinseca a el mismo. Abstract: With our reflections, we intend to show the rupture of the familiar-daily and the authentic existence following the premises that Martin Heidegger exposes in his works written around 1935. In these texts, poetics takes on special importance, since the way in which it uses language presupposes a reality originating in the human being in which there is no family home to which he should return, but rather reveals the inhospitable situation to which the human being is thrown, not because he has embarked on a march from the warmth of the home towards the unknown, but because this inhospitable condition is intrinsic to him.
