The aim of this paper is to investigate a crucial period in the development of the young Hegel (Jena, 1801-1803). Watching the decline and fall of the Holy German-Roman Empire and the Napoleonic Wars, Hegel laid a first theoretical foundation of the modern State through an allegorical interpretation of Orestes' myth (Eumenides, Aeschylus) as a sort of study-case of the "tragedy in the ethical life". Hegel atempts in this way to overcome the decomposition of the old classical ideals, which takes place at the time of the emerging egoism of the bourgeois capitalism. The proposed solution by Hegel in 1803 is the last attempt to build a new religion on the basis of the reconciliation of the People with their own destiny.

The present work intends to show that Maurice Blondel's philosophy follows a triadic structure made up by the undissociable bond between thought, being and action, which is not just the resuit of the evolution achieved in the Trilogy but that was already present since L'Action (1893). Firstly we briefly outline the itinerary from L'Action (1893) to the Trilogy, underlining the continuity that Blondel ascribes to his progress coming later to make evident the unity of his philosophical project. Secondly we will consider the aspects revealing a triadic structure in the philosophy of action: the sense of action as mediation, the dialectics of action and the logic of action. Finally we will show how blondelian philosophy, in its characteristic structure, corresponds, quoting the author, to an "unitarian trinity".

In this paper the philosophical foundations of the first Portuguese Constitution are submitted to critical analysis. Drafted in the aftermath of the 1820 Revolution, the Constitution of 1822 is deeply determined by contradictory tensions and forces. We may see in it the trace of the freedom trends developed in the Enlightenment period and led to practical terms in the dramatic battleground of the French Revolution. Nevertheless, the Portuguese Constitution of 1822 reflect also the energetic resistance from the conservative sectors and values of the Portuguese society and also the coming influence of the Restoration Age political philosophy, aimed to fight the rationalistic paradigm of natural right constitutional theories.

Ce texte cherch e à comprendre les rapports entre la philosophie et la poésie dans la pensée de Maria Zambrano. De ce fait, il exploitera le concept de raison poétique comme une façon d'essayer une expression de la réalité qui soit à la fois écoute et parole, ou bien ouverture et réponse. Pour María Zambrano la poésie sait comment y réussir et, à son avis, la philosophie le pourra aussi réaliser, si elle renonce à un discours autarcique et tout à fait éthique. Ainsi elle l'a essayé en choisissant la penumbra tocada de alegría.

Any analysis of the Hippocratic anthropology must begin by taking a stand on two quite different issues. On the one hand, it must ascertain a precise and definite meaning of the word ‘Hippocratic’ in such a context, considering the historical problems surrounding the 'real' Hippocrates and the doctrinal heterogeneity of the Hippocratic collection. On the other hand, it must justify the very possibility of an anthropology within the Hippocratic tradition, by accommodating it with the obvious animadversion that its most representative works show towards any philosophical or speculative inquiry. The first problem can be solved by purely historical means, viz. by restricting the object of analysis to the texts that admittedly represent the views of the Hippocratic school. Not so with the second one, which constitutes the truesignificant problem from a philosophical point of view and with which the present article is therefore concerned. After discussing the texts where the question on the nature of man is posed (Ancient Medicine XX, On the Nature of Man I-IV), a general survey of the Hippocratic conception of the theoretical and scientific foundations of clinical practice is given, in order to understand the Statement according to which it is to medicine, and not to philosophy, that an answer to such a question truly belongs. From such a survey a thesis arises: that, according to the Hippocratic perspective, the appropriate answer to the question on the nature of man is not the one that seeks to determine what man is, even by means of the empirical methods of medicine, but the one that reshapes the question itself, thereby replacing the philosophical focus on the knowing of man, for the sake of knowledge, by the clinical focus on the caring of man, for the sake of man himself.

La synthèse est la question cruciale qui met en marche la perspectivation transcendentale de Kant - une logique de la synthèse - dont les apories, qui se manifestent clairement dès 1789, ont déclenché la naissance de l’Idéalisme Allemand. Celui-ci poursuivra, dans de différentes directions, le but de les intégrer et de les résoudre de façon systématique. Le plus ancien Programme... condense l'effervescence productive autour du thème et resserre les motifs directeurs des positions de Hölderlin, de Hegel et de Schelling - auteurs qui se rejoignent dans l'affirmation de la nature dialectique de la synthèse paradigmatique de l'identité et de la différence. Ils élèvent la catégorie de la relation à concept nucléaire d'une philosophie de l'esprit, axe d'une résolution polysémique du problème de la synthèse.

Die griechiesche Definition des Menschenwesens ist Heidegger nach die des Sophokles in das erste Stasimon der Antigone, wo es durch das Wort deinón charakterisiert wird. Nachdem Hölderlin davon zwei Versionen hintergelassen hat, hat auch Heidegger zweimal (1935 und 1943) versucht, diesen Chor ins Deutsch zu übersetzen. Vorliegende Arbeit versucht die Entwicklung der heideggerschen Ontologie des Menschen aus seiner Interpretation des Sophokles und der Übersetzungen Hölderlins und durch eine Vergleichung seiner beiden Versionen herauszuheben.

This paper is part of an on-going study of Hume's place in the genesis of liberal political thought. An analysis of his so-called "economic" essays makes use of Adam Smith’s construction of "mercantilism" to pinpoint Hume's new conceptualisation of work, consumption ("luxury") and culture, as main categories in the analysis of modern "commercial society" in its opposition to ancient "republican" concepts of moral and political life. An attempt is made to relate Hume's new concept of individuality with the main thrust of his epistemology and metaphysics.