- He is a philosopher and an independent researcher-lecturer in philosophical, human sciences and humanistic discipline... moreHe is a philosopher and an independent researcher-lecturer in philosophical, human sciences and humanistic disciplines at the University of Perugia. He was Research Fellow in History of Philosophy (2021), he obtained a PhD in Philosophy and Human Sciences at the University of Urbino (2018). He holds a Second Level Master in Ethics, Economics and Management from the University of Perugia (2020). He studied at the University of Florence (2011) and graduated in Philosophy at the University of Perugia (2010). He is an expert in various fields of philosophy, from the History of Philosophy and Philosophy of Culture to Political Philosophy, Aesthetics, Theoretical and Moral Philosophy and Cultural Anthropology. He teaches in the high schools of Perugia, teaching many humanistic disciplines (Philosophy, History, Greek, Latin, Sociology, Literature, History of Art, History of Music, Psychology, Pedagogy). He is also a member of committees of international scientific journals, author of numerous scientific articles and speaker at various conferences and seminars.edit
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The focus of this paper is on the perspectives and new interpretations that emerge from the "ontological turn". The idea of a transversal interdisciplinarity is central and also the attempt to overcome the old dichotomies between natural... more
The focus of this paper is on the perspectives and new interpretations that emerge from the "ontological turn". The idea of a transversal interdisciplinarity is central and also the attempt to overcome the old dichotomies between natural sciences and spiritual sciences. The new anthropological practice dialogues with philosophy which does not remain enclosed in Platonic and Cartesian dualisms, but wants to explore multiple worlds, plural figures, Others in the authentic sense. The deconstruction of the subject and the birth of the category of "singularity" are fundamental to understanding this turning point.
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This paper intends to show the urgency of totally transforming the vision of the relationship between the environment and man. Intertwining philosophy and pedagogy with ecology (from the work of the initial reference authors such as... more
This paper intends to show the urgency of totally transforming the vision of the relationship between the environment and man. Intertwining philosophy and pedagogy with ecology (from the work of the initial reference authors such as Næss), the text aims to show that man is not at the center of the planet and that he is not a living being superior to others. Establish a new hermeneutic of sustainability as opposed to the arbitrary availability that has worn down the planet. The awareness of a new form of critical citizenship is one of the purposes of this change of perspective and point of view in the man-world relationship. We want to define ecosophy and ecopedagogy as new horizons of critical thinking.
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This paper intends to show the transition that the Mediterranean Sea has undergone; in fact, from a space of free encounter with the Other (smooth space) it has become a territory of colonization, of closed identity (the question of... more
This paper intends to show the transition that the Mediterranean Sea has undergone; in fact, from a space of free encounter with the Other (smooth space) it has become a territory of colonization, of closed identity (the question of migrants is central in our time). Through a historical and theoretical link between anthropology and philosophy, the paper aims to show that the Mediterranean is still today the "field of possibilities" where conflict can bring cultural progress and active democracy.
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The notion of the hero is often accompanied by myth; in Gramsci's work we see the crushing of this theory because it is tied to a nationalist and, therefore, repressive horizon. In his Prison Notebooks, Gramsci tackles this problem with... more
The notion of the hero is often accompanied by myth; in Gramsci's work we see the crushing of this theory because it is tied to a nationalist and, therefore, repressive horizon. In his Prison Notebooks, Gramsci tackles this problem with originality, critically defining the concept of heroism as anti-collective. The power of the struggling community acts incisively if it renounces charismatic leadership. This results in a leaderless collectivity made up of bodies and brains politically in action. The centrality of this aspect that is not dealt with in Gramsci's work can shed new light on the work of the Sardinian thinker and philosopher, particularly from a contemporary point of view, partly due to the numerous nationalist regressions (the return of racist ideologies and formations in Europe and in the US). Gramsci's work has an avant-garde meaning even in current events. The collectivity can become that specific universal-singular capable of instituting a real counter-power. The article investigates the rejection of heroism in a transversal reading of Prison Notebooks.
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This paper focuses on that particular space between the symbolic and the real, between fantasy and historicity; intersection that takes with it one level and another, irrational and rational at the same time. In the complex of Roland... more
This paper focuses on that particular space between the symbolic and the real, between fantasy and historicity; intersection that takes with it one level and another, irrational and rational at the same time. In the complex of Roland Barthes's work it is possible to find a critical philosophical-anthropological (as well as historical) interpretation of the continuous passage from myth to history, and the obstinate return of the totemic simulacrum that cancels the clarification of reason with phantasmatic instances. Both in Mythologies (1957) and in Writing Degree Zero (1953), Barthes confronts the mythical residuality and its mutations in our contemporaneity by linking everything to the problems of scripture, to that unconscious and conscious link between thought, trace and "what stands for" (the symbolic). At the same time, connecting this transversely critical horizon to the notion of "West" is useful to reflect again on the anthropological question between civilized and indigenous, found above all in The West and Third World (1967) by Vittorio Lanternari.
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In Dumoulié's work, especially in the intertwining of philosophy, anthropology and literature, we intend to focus on the narratological plot of the border which, as a key to access the world of "submerged voices", has historically,... more
In Dumoulié's work, especially in the intertwining of philosophy, anthropology and literature, we intend to focus on the narratological plot of the border which, as a key to access the world of "submerged voices", has historically, ethnically and politically represented an expressive power. Dumoulié thematizes the recovery, even more in the contemporary crisis, of horizontal, immanent and democratic connections also within the literary sense, in order to outline a renewed tension towards the universe of "limit" rights, a new literary subject capable of narrating itself from point of view of the nomadic builder of justice.
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Recensione a F. Lupi e S. Pilotto (a cura di), Infrangere le norme. Vita, scienza e tecnica nel pensiero di Georges Canguilhem, Mimesis, Milano 2019
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What is the meaning of talking about Europe today? What are the possible ways of intercultural coexistence? Is this ‘coexistence’, ‘tolerance’, ‘com-prehension’ or ‘com-union’? Is there reciprocity? These practical issues are addressed... more
What is the meaning of talking about Europe today? What are the possible ways of intercultural coexistence? Is this ‘coexistence’, ‘tolerance’, ‘com-prehension’ or ‘com-union’? Is there reciprocity? These practical issues are addressed through the theoretical analysis of the idea of Europe in Husserl, which is nothing but the idea of a specific community, a ‘community of philosophers’ producing the theoretical-practical renewal of the origin of philosophy. Therefore, the ‘philosophy of Europe’ is a possible universality of rationality insofar as it is ethical thinking, where being a philosopher is understood in the broadest sense of the term as any person who, by ‘whatever means’, chooses an intention ethically directed towards humanitas. Not a geo-political Europe, but an ethical Europe is the political challenge of Husserlian phenomenology, for which the motivating telos is the shared happiness, which can only exist in its own becoming through the individuals who experience it in the first person.
What has to say such an idea of Europe to de-colonized thinking? What does ‘universality in the first person’ mean? Does it remain a racist Eurocentric approach? Finally, the Husserlian concept of Europe will be thematized in its performative meaning within the Australasian context of Indigenous Studies.
What has to say such an idea of Europe to de-colonized thinking? What does ‘universality in the first person’ mean? Does it remain a racist Eurocentric approach? Finally, the Husserlian concept of Europe will be thematized in its performative meaning within the Australasian context of Indigenous Studies.