The article is based on Feuerbach's well-known ruling that "man is what he eats", to analyse its possible different meanings, even the most recondited ones. To do this the research winds through a long journey, which begins with a reflection on the role that food has in some Western religions, especially in Judaism and Christianity. Two processes which have deeply characterized the relationship of Western man with food are then examined: the process of industrialization and that of the medicalization of food. Finally, coming to the contemporary, the article goes into the merits of the relationship that different cultures have with food in a multicultural society and offers some indications for alternative models compared to those currently dominant. The conclusion, with Feuerbach and beyond Feuerbach, is that man is yes what he eats, but also what he does not eat and, above all, man eats what he is.
In this work I aim to explain the theory of tyranny outlined by Alexandre Kojève in the essay entitled Tyrannie et Sagesse, that was originally composed as a review of Leo Strauss’ On Ty-ranny.
The paper tries to demonstrate that this specific Kojèvian theory is not occasional, but it repre-sents an important articulation of the “Hegelian” System of wisdom created by the Russian phi-losopher. An articulation in which it shows a kind of “meeting place” of central parts of the Sy-stem, in particular the philosophical anthropology based on desire (Begierde) and recognition (Anerkennung), the theory of Authority and the phenomenology of law.
The common thread of my interpretation is the relationship thematised by Kojève between political power and philosophy. This perspective could open plural dimensions of tyranny in the kojèvian thought. Dimensions which are interconnected in the direction of a post-historical and post-political State, in which the concepts of “stranger” and “alien” are dissolved into an universal and all-embracing reality.
The essay starts by focusing on some of the Charters of fundamental rights, by stressing their sovra-contextual and diachronical aspects. This last point constitutes the core of the subsequent parts, in which it is explored an attempt for grounding the duty of justice for future generations. By exploring the pragmatic efficacy of some objections to such a duty, the essay develops a con-structivist strategy, devoted to address intragenerational and intergenerational duties as equal claims of justice. On the one hand, is it articulated the comprehensive claim for intergenerational altruism, as a result of an incremental normative commitment. On the other, it is explored the legitimacy of a unique normative bond that offers the possibility of a robust foundation of the duty of justice among generations, by linking the pragmatic effort to accomplish unavoidable intragenerational obligations with the normative claim in favour of unavoidable intergenerational ones.
The issue of the relationship between Levinas and the feminine has been a central role in recent levinasian studies and represents one of the places where critics are most in disagreement. In fact, there are those who highlight the devaluing and stereotypical representation of woman in a subordinate position with respect to male subjectivity, reducing her to the space of the house or to erotic pleasure; while others focus mainly on the importance of the maternal sense of ethical subjectivity. The aim of this article is to show all the places where Levinas talks about the role of the female and to reconstruct the critical debate on them. In doing this, we will try to answer urgent questions that characterize the current feminist philosophies: how to think together about vulnerability, responsibility and a dispossessed subject without ending up supporting a conservative vision that justifies forms of submission and subordination? To answer this question, we will show the main female figures that we encounter in the author's thought, illustrating the specific role of each of them within his work. At that point we will analyze the debate that has developed around this theme and we will show our personal conclusions.