According to the United Nations, human intervention in nature set loose a series of transformations on the Earth’s ecosystems, resulting in a serious disruption of their natural balance. Some of these changes are irreversible and threaten all life on Earth, human life included. On the other hand, the world’s sociopolitical situation also seems to have reached a dead end, with millions of people living in poverty, unemployed, undernourished, and on flight from conflict. The purpose of this paper is to show how Hannah Arendt’s thought on beginnings, crisis, understanding, meaning and human existence can illuminate and inspire an attempt to retrace the origins of this “ecological” crisis, understood as the human being’s inability to be at home in the world.

Central conceptual terms, such as ‘culture’, ‘environment’, ‘nature’ and ‘landscape’, are far from being neutral scientific objects. They are academic constructions which need to be understood in their emergence across their historic contexts. Morality is a cultural expression determined by social domination and historical context, which gives it a sectary character. We need a moral theory that can be universal, timeless and that is able to guide the individual conduct, science and political ideologies, without considering the man the zenith of Life. Life, with its biodiversity, is only the tip of a complex Cosmos evolution, but we don’t know if our species, bom on planet Earth, are the final link in the Cosmos evolution. To answer all these questions, a new ethical perspective was born, a theory built upon the principles of meta-ethics and applicable to all human activities. Environmental ethics are supported by two principles - the critique against anthropocentrism and the critique against ethnocentrism, giving a universal answer to the macro moral problems of our era - environmental, social, economical and political crisis, war and weapons of mass destruction... And contributes towards rebuilding the human activities in all domains of individual and social life.

The aim of this article is to disclose the historical evolution of the concept and practice of Environmental Education through the study of its national and international roots, essential elements, principles and respective dimensions. The persistent processes of its ‘re-conceptualization’, within global environmental (public) policy, and the inherent ethical dimension of the environmental education towards sustainability are also challenges here necessarily taken into consideration.

Michel Foucault was a persistent, although sui generis, reader of Kant, and that is the appropriation that we will analyse. We will Start by the extensive introduction that he has made for his translation of Anthropologie in pragmatischer Hinsicht, where he shows the failure of the kantian pragmatic anthropology. We will proceed with the study of the kantian criticism in Les Mots et les Choses, which set the conditions to the transition of the Classic to the Modem episteme, allowing nevertheless, and simultaneously, the creation of a new metaphysics out of the representations and forming a philosophy obsessed by man, by means of reducing his field of knowledge to the “empiricisms” of life, of language and of work. Nietzsche will come in his help by offering, with the “disappearance of man”, the promise of the renaissance of philosophy. Finally, in a third part, we will reflect on the way Foucault commits himself more directly to the Kantian reception, by enlarging and renewing it through the importance he gave to the “diagnosis of actuality” and to the “ontology of ourselves”, instead o f the “analytics of truth”, as well as to the axiology of revolution. This was already present in the texts he wrote in the 80’s about Was ist Aufklärung? and Der Streit der Facultäten, there defining much of his own condition as a public and private thinker.

Commonly known as Max Stimer, Johann Caspar Schmidt attained considerable recognition as pedagogue and culture critic, but most of all as a philosopher of the German Vormärz. However, it is a less known fact that Stimer was also a translator and publisher of important works in the domain of economy, an activity in which he distinguished himself for being a profound connoisseur of literature on economie theory of his own time.

Freedom of the press is one of the most visible comerstones of a Democratic State, as well as a consensual requisite for it. Nevertheless, for Max Stirner, this gesture of demanding so cherished by political liberalism is the very negation of freedom. Freedom is neither a gift nor a concession or permission granted by the State. Freedom of the press only becomes accessible through conquest and appropriation, becoming the individual ownership as it is claimed by him. Nowadays, everyone in the developed world has at his disposal the force and means to become the owner of the freedom of the press, as Max Stimer stated. More than two centuries after Stimer’s claim, Publishing in the interactive web meets the conditions established by him for a full exercise of the freedom of press.

A complex controversy, the debate between Max Stimer and Ludwig Feuerbach is certainly one of the most interesting in the history of Contemporary ideas and surpasses, by the fruitfulness contained therein, the short time period in which it unfolded. The article considers the controversy in a particular aspect: the understanding of the category of the individual, showing the incompatibility between Unique-individual (Stimer) and the individual as being in relation (Feuerbach).

In The Alps (1911), G. Simmel describes the birth of Stimmung in the absolute Height, as the atmosphere where man and nature dispose themselves towards unity. The narrative of what has happened in the Alps originates the esthetic-metaphysical experience, which is present in the concept of landscape developed by Simmel two years later, in the article Philosophy of the Landscape.

“Man is the limited being that has no limit”. Simmel’s paradox illustrates the singularity of a way of thinking centered on the unity of contraries. Wandering through a large variety of seemingly disconnected objects - “bridge and door”, “the ruin”, “the handle”, “the adventure”, “the poor”, “the stranger”... - , Simmel has questioned secret affinities, transgressed limits and dissolved borders in order to recognize, at last, the unity of life manifesting in a multiplicity of forms. The most decanted expression of this subject is found in the metaphysical essays published as his “testament” - Vision of Life (Lebensanschauung ). Elucidating the common threads that weave together the diverse themes, objects and disciplines to which Simmel dedicated himself, this last book is the fragment where the totality of his work is best reflected.