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By Emanuele Severino

Dopo il grande tentativo sistematico ideato da Hegel, l. a. staffetta dei filosofi consegna il testimone agli scienziati, chiamati in causa in step with rispondere all’angoscia e al terrore del divenire. los angeles filosofia contemporanea è l. a. consapevolezza di questo passaggio nella campagna according to il dominio della realtà. È critica e ripensamento rigoroso dei fondamenti del sapere scientifico, ma allo stesso pace è l. a. gelosa custode del senso greco del divenire. E proprio in step with questo diffida di ogni esaltazione del progresso tecnologico e ci offre una visione dell’uomo come essere libero, che affronta il rischio, l’avventura, i pericoli della vita con audacia e spregiudicatezza. In questa nuova edizione "La filosofia contemporanea" di Emanuele Severino, pubblicata in line with los angeles prima volta da Rizzoli nel 1986, riserva ampio spazio agli sviluppi della scienza nel nostro pace e contiene una serie di approfondimenti bio-bibliografici in keeping with conoscere vita e scritti dei grandi pensatori.

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Habermas, J. (1992) “Critical Theory and the Frankfurt School”, in P. ), Autonomy and Solidarity: Interviews. London, Verso. Hegel, G. W. F. (1988) Lectures on the Philosophy of Religion, ed. P. Hodgson, London, University of California Press. Holloway 01 chap01 37 2/10/08 11:09:19 38 NEG AT IVI TY AND REVO L UTIO N Jäger, L. (2004) Adorno: a Political Biography. London, Yale University Press. Magee, B. (1978) “Herbert Marcuse and the Frankfurt School,” in Men of Ideas. London, BBC. Ryan, A. (2003) “The Power of Positive Thinking,” in New York Review of Books, vol.

The over-valuation of the intellectual is, Adorno argues, a kind of transference, symptomatic of a powerlessness instilled in the individual from an early age and is reproduced in the hierarchical structure of society in much the same way as the Frankfurt School’s Studies on Authority and the Family from the 1930s had shown individuals’ susceptibility to authoritarian leaders being nurtured in the most intimate structures of the family. The students’ high regard for their teacher could easily switch into masochistic abasement before charismatic power.

1995a: xviii) Deleuze tries to eliminate the marks of this beautiful soul by evoking the figures of Marx and Nietzsche. So, in his analysis of existing problems, more specifically of the multiplicity in the Idea, he warns that “the philosophy of difference must be wary of turning into the discourse of beautiful souls: differences, nothing but differences, in a peaceful coexistence in the Idea of social places and functions … but the name of Marx is sufficient to save it from this danger” (Deleuze 1995a: 259).

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