This article shows the close relationship that exists between two fundamental concepts in the theological doctrine of Origen of Alexandria: “fullness” and“participation”. These two concepts have been the subject of many earlier studies. However, they treated the topic in a more restricted sense, exploring very specific aspects of Origenian theology. The originality of this study lies in demonstrating how both concepts recur frequently in his theological thinking, give it a framework and hold his thought together. They consequently systematize and make possible a perfect synthesis of all his thinking.

This article collects quotes on Homer made by Tertullian throughout his works. The textual analysis aims to explain the reasons for these references and thus to disclose their theological value. Moreover, this study will offer an insight into Tertullian’s understanding of and access to Homer. The article therefore offers a new perspective that confirms Tertullian’s highly noteworthy theological, philosophical and literary background.

In a general way, the concept of forerunner is understood in the sense of someone who comes before another, preceding and announcing his coming; it is a category of history, its ascendant works from the past towards the future. The critic category that corresponds to it is that of “influence”. By 1951, J. L. Borges publishes a small article around certain singularities in Kafka’s work that claimed to reverse this perspective, rethinking the problem of forerunners in the dominion of literature history. Borges’s article strictly opposes to this classic conception of forerunner, almost like the nietzschean’s conception of history opposes to that of the German 19th century’s historicism. In Borges’s conception, history it’s not accomplished - it isn’t a result, a bill - , but it is played every moment, with every event. A text, an author, a work, sometimes just a new reading, are enough to realise an event able to completely resettle their essential relations. Retroactive effect of actuality over the past, the work puts in action a set of transformations that take place in literature history and are attributed to the works and the authors. In a sense, works and authors, as singularities, do not change, but became part of new series, of a new plan, of a new perspective; it is changed what it turns them exceptional, or minor, or simply irrelevant. It is in this sense that every writer create their forerunners - his labour changes our conception of the past as well as it will change the future’s - and that the historicist problem of influence can be replaced or fulfilled by a certain idea of resonance.

In 1993 John Rawls published his main and longest work since 1971, where he had published his reknowned A Theory of Justice, book that made him famous as the greatest political philosopher of the century. We are referring to Political Liberalism, a summary of his writings of the 80’s and the first half of the 90’s, where he attempts to answer the critics of his intellectual partners, communitarian philosophers. One of the key topics in this book is the issue of “public reason”, whose object is nothing else than public good, and on which the principles and proceedings of justice are to be applied. The book was so important for the political philosophy of the time that in 1997 Rawls had to go through the 1993 edition, becoming this new one the last relevant writing published before the death of the Harvard philosopher in November 2002.

R. Rorty's Posmodern philosophy has its own bases and consequences. One of this consequences is found in the interpretation of education's fact. Truth is changed by a pragmatic way of thinking. Conscience is no more the typical center of a person. The practice way of doing is now the very important thing, without expecting any help from any transcendent Being. Education becomes a social problem and truth is a not real problem and not even a logical justification is required. The distintion between Literature and Philosophy is abolished and the idea of a general text wholly framed is arised. The desconstruction's method is then applied to the text, where the true interpretation is irrelevant.

In the Treatise On the Heavens II, 1 [ 40 ], Plotinus rejects the explanation of Aristotle who, in De caelo I, 2-3, considers the “fifth body”, ether, the incorruptible matter of celestial bodies and heavens and, hence, different from the sub-lunar world’s four elementary bodies (fire, air, water and earth). Plotinus’ argument at tempts to found the kind of perpetuity which numerical identity implies -the identity which is proper of heavens and celestial bodies- on the harmony that reigns between their body and soul. This way, the Plotinian exeges is of the Aristotelian Treatise integrates the themes already raised in the Platonic Phaedrus and Timaeus. In this article I attempt to expound: 1 ) the concepts of perfection and the cosmological dualism in Aristotle, 2) the problem of the cosmos’ perpetuity, 3) the Plotinian search of a more satisfactory explanation, and 4) the theme of the two regions: sub-lunar and supra-lunar.

Ce texte expose le concept de citoyenneté dans son double aspect - descriptif et prescriptif. Aux dimensions civiles, politiques et sociales de la citoyenneté il faut ajouter deux autres: l’économique et la culturelle. Ce qui fait tenir en compte le problème du multiculturalisme et de la citoyenneté multiculturelle. Il faut trouver des réponses qui permettent aux différentes éthnies une façon de vivre ensemble. Dans ce but, l’article analyse critiquement trois possibilités: le libéralisme multiculturel de Klymcka; le libéralis me intolérant de Sartori et le libéralisme radical interculturel. Ce dernier est la position choisie et soutenue dans le texte qui vise souligner le caractère dynamique des différentes cultures, bien que l’influence bénéfique qu’elles provoquent les unes sur les autres.

Pour éviter que le destin de l’humanité soit «la prison ou l’hospice d’aliénés» il faut faire attention aux mutations théoriques et pratiques qui puissent développer l’interculturalité. Celle-ci est es sentielle pour la survie du planète. La thèse soutenue dans cet article est que l’alternative à la multiculturalité est la barbarie. Il faut modifier le travail d’investigation et les pratiques habituelles développées sur ce thème. On doit proposer d’autres orientations philosophiques et d’autres pratiques, qui ne s’inscrivent pas sur des vérités absolues et sur des lois universelles, des orientations qui rejettent les implications d’uniformité de la globalization néo-libérale. Le recours à la théologie de la libération et à l’antropologie philosophique critique est importante.

Based on the ethic formalism, Kant develops a rigorist interpretation of political and juridical philosophy that leads both to the unconditional condemnation of lies, for which there are no possible cases of exception, such as the lie to support philanthropy, or the lie to support needs, and to the total negation of the subjects’ right to resistance, even against the sovereign’s unfair decisions, although the realization of morality in the history of philosophy explains his enthusiasm regarding successful revolutions.

Starting in a paper where he defines his constructivist notion of morality (1980), Rawls begins - at least explicitly - to grow apart from Kant, one of his major mentors up to the moment, especially regarding that first original support given in A Theory of Justice. At the same time, he reveals himself as sympathizing with the political philosophy of John Dewey. In order to accomplish this microproject where he makes explicit the changes affecting his theory, he resorts to a reasoning based on the supposedly variants that, according to Rawls, are present in constructivism. Out of this new version of moral constructivism, he begins drifting apart from the rigorous Kantianism the first community voices had began to criticize in him in the 70’s.