This contribution aims to reconstruct the intellectual profile of Mario Sina (1945-2024), situating his work within the academic and human context in which his thought developed and his tireless research unfolded. It outlines the principal results of his scholarship, the methodological framework he adopted, and the theoretical inspirations that guided him. A scholar of seventeenth-and early eighteenth-century philosophical and theological thought-particularly in English, French, Swiss, and Dutch contexts-Sina sought to show that, even from a strictly historical perspective, the fact of revelation was by no means foreign to philosophy. Particular attention is given to his pioneering work on documentary sources and the critical edition of previously unpublished texts, which significantly enriched the field of early modern intellectual history. The paper concludes with a complete bibliography of his works, a valuable record testifying to his lifelong dedication as a scholar and educator.
The German diplomat, writer, and philosopher Isaac von Sinclair (1775-1815) was a close friend of H & ouml;lderlin and Hegel, and has not surprisingly long been overshadowed by them. This changed in the mid-1960s, when Dieter Henrich introduced a new methodology for looking at the very beginning of German Idealism, later called << constellation research >>, and was moved to do so not least by an undervalued manuscript by Sinclair himself. As a consequence, Sinclair emerged to be anything but an insignificant figure for post-Kantian philosophy, and began to attract scholars' interests in his own right. This essay aims to reconstruct this trend of research with a view to both clarifying whether and, if so, why Sinclair's contribution should be given credit, and identifying what is still left to be done. It seems, indeed, that the outside academia as remains unexplored.
This article focuses on the final sentences of the treatise attributed to Timaeus of Locri, which offers an interpretation of the closing section of Plato's Timaeus. The passage has long provoked debate on Timaeus of Locri's understanding of metempsychosis, some holding that he rejected it and reduced it to a persuasive myth, others holding that he accepted it without specifying his own interpretation of the matter. Through a new translation and a close analysis of the text, this article attempts to shed light on the author's exegetical strategy, which aims at defending Plato from critical and literal readings of his depictions of human transmigration into animal bodies without rejecting the idea of metempsychosis. This new reading better accounts for the economy of the passage and explains it within the context of the Platonic-Pythagorean philosophy of the Post-Hellenistic age, all while showing the originality of its author's exegetical strategy.
Max Muller, traditionally known as a Catholic disciple of Heidegger and an innovator of philosophical thought in the Neo-scholastic tradition, is, however, less known as an original thinker of the phenomenon of education. His interesting reflections on this subject are connected to occasional and institutional circumstances and have never received adequate systematisation. The present contribution aims not only to offer for the first time an organic structuring of Max M & uuml;ller's thought on education, but also to highlight the continuity and difference with Heidegger's philosophy as its qualifying reference.
The paper examines the ethically relevant category of choice in Edmund Husserl's ethics and asks whether a choice is a purely individual moment or whether it is not characterized by an intersubjective dimension. To this end, the centrality of the category of choice in Husserlian ethical reflection is considered, and its structural elements are highlighted: the subject of choice, the situation of choice, and the values in relation to which the choice is made. By analyzing these elements, especially in the context of the development of Husserlian thought in the Freiburg period, it appears that choice, the most individual moment in which the subject becomes him or herself, has no less an intersubjective dimension. If this is so, then it is possible to conceive of a deep connection between ethics and intersubjectivity in the thought of Edmund Husserl.
