Corso di laurea magistrale - Area di Lettere e Filosofia - Accesso libero con verifica di requisiti e preparazione in ingresso - Classe LM-78 (D.M. 270/2004)
Lingua: Italiano
Informazioni generali
o Classe di Laurea: LM-78 (D.M. 270/04)
o Tipologia di corso: Laurea Magistrale
o Durata: 2 anni
o Tipo di accesso: Accesso libero con verifica di requisiti e preparazione in ingresso
o Area di afferenza: Lettere e Filosofia
o Dipartimento: Studi letterari, filosofici e di Storia dell'arte
o Codice corso: H59
Descrizione e obiettivi formativi
Il corso fornisce una conoscenza approfondita degli strumenti teorici e metodologici degli studi filosofici e dell'evoluzione storica del pensiero filosofico; un'apprezzabile capacità di comprensione delle ragioni di fondo delle problematiche filosofiche e della dimensione filosofica ermeneutica e dei problemi della comunicazione nei diversi contesti di vita sia in termini conoscitivi sia etici; gli strumenti di una riflessione estetica e le conoscenze essenziali relative all'etica, alla storia e alla filosofia politica, al diritto e alle scienze sociali contemporanee, alle scienze naturali, alle scienze cognitive.
Per comporre il piano di studi, lo studente può scegliere materie avanzate in vari campi e approfittare degli insegnamenti per essere coinvolti nell’attività di ricerca svolta dal docente. Il campo antichistico studia le origini della civiltà occidentale nel mondo greco e romano e nei primi secoli del cristianesimo. Il campo storico-filosofico studia l’evoluzione della filosofia attraverso i tempi, mostrando le sue dinamiche interne e le correlazioni con gli altri fenomeni culturali. Il campo etico approfondisce sia le questioni di carattere fondativo, sia quelle di orientamento applicativo. Una particolare attenzione è inoltre dedicata a discipline e temi che coinvolgono il mondo dell’economia, dell’educazione, delle arti.
Sbocchi professionali
Il corso può dare accesso a professioni oggi in crescita come la consulenza filosofica, non solo a livello personale ma anche a livello aziendale, soprattutto nella gestione del personale di strutture produttive. Rimangono inoltre aperte, ma con competenze più elevate, le prospettive professionali già proprie della laurea triennale in filosofia: compiti professionali nei settori dei servizi e dell'industria culturale e degli istituti di cultura, nonché in enti pubblici e privati (ufficio studi, relazioni interne, stampa e pubbliche relazioni, promozione culturale, educazione degli adulti, organizzazione e gestione di materiale librario, documentario e archivistico) e per il coordinamento di relazioni interculturali e di servizi sociali in una società multietnica, multilinguistica e multireligiosa.
Inoltre, il corso conferisce un livello di conoscenze storico-teoriche nel campo della filosofia (con qualche integrazione riguardante gli aspetti pedagogici) adeguato per la selezione, in base alla normativa vivente, dell'accesso all'insegnamento nella scuola secondaria superiore. Per coloro che desiderano continuare gli studi, il corso costituisce un’introduzione al dottorato di ricerca, gestito da una Scuola superiore di studi in Filosofia con un collegio dei docenti prestigioso e internazionale e che apre, eventualmente, alla carriera scientifica in strutture universitarie.
Valutazione della didattica - Studenti
Anno accademico precedente
Condizione occupazionale (indicatori di efficacia e livello di soddisfazione dei laureandi):
http://statistiche.almalaurea.it/universita/statistiche/trasparenza?CODICIONE=0580207307900002
Riferimenti web e contatti
Sito Web di Macroarea: http://lettere.uniroma2.it/
Sito Web del Corso:
https://mondodomani.org/filosofiatorvergata/
Coordinatore del Corso:
Prof. Anselmo Aportone
e-mail: anselmo.aportone@uniroma2.it
È stato istituito, nell’ambito del Dipartimento di Studi letterari, filosofici e di storia dell’arte, l’Ufficio Orientamento Studenti.
L’ufficio riceve su appuntamento da concordare scrivendo a:
orientamento.studenti@mondodomani.org
L’ufficio è sito presso la Macroarea di Lettere e Filosofia, Via Columbia 1, Edificio B, piano terzo, studio 45.
Ulteriori informazioni sono presenti in allegato.
Introduction to Political Philosophy II A reconstruction of the fundamental concepts of political philosophy – including "justice", "freedom", "equality", "power", "sovereignty", "obligation", "legitimation", "citizenship", "rights", "constitution", "public and private", "democracy", "modernity", "normativity" and the nature of "the political" – with reference to Locke, Montesquieu and Rousseau, and with a particular emphasis on the recent developments within liberalism. Rawls's idea of a "political liberalism" and his notion of "public reason" will be examined more closely.
Connectives and language of classical sentential logic Truth tables, tautologies, contradictions, truth-functional contingencies Quantifiers and language of first order logic Refutation trees Identity relation Deductive/inductive reasoning Different types of inductive reasoning Russell on inductive reasoning Popper's criticism to inductivism Main aspects of Popper's falsificationism
In the *Prolegomena to any future metaphysics that might present itself as a science*, Kant intends to offer an Ariadne's thread for finding one's way through the labyrinth of the *Critique of Pure Reason*, but first and foremost "to convince all those who think it worthwhile to concern themselves with metaphysics, that it is necessary and indispensable [...] before anything else to raise the question whether, in general, something like metaphysics is even possible. If metaphysics is a science, why is it not able to gain universal and lasting approval, as is the case with other sciences?" The module is borrowed from Theory of Knowledge A.
In the contemporary age, the theme of the theology of history is closely intertwined with that of the philosophy of history. This nexus obtains a double symmetrical effect: on the one hand, the discourse on history and its interpretation becomes pertinent to a philosophy of religion, on the other hand, the possibility opens up for a secularisation of Christian discourse, whose accent is shifted to its social and political character. These developments will be examined by taking as a point of reference some of the most significant works in both directions.
Agamben reflects on the method as a process of regression in our own thought path to the point where something has remained obscure and not thematized. He, therefore, takes him outside the procedural horizons in which a long philosophical tradition has accustomed us to place it. In dialogue with Foucault, Benjamin and others, his investigation focuses on three conceptual figures and their interweaving: the paradigm (example theory), the signature and the archeology. A very articulated and non-procedural conception of method is already present in the thought of I. Kant. In his opinion, "in the course of human reason it constitutes rather the lastest to be reached, once the science is already long complete (...). For one must already know the objects rather well, if one will offer the rules for how a science of them is to be brought about”. Method, therefore, seems to deal with "the attention, its impediments and its consequences, the origin of the error, the state of doubt, scruple, conviction and so on". It will be interesting to compare such different styles of thinking.
"World, body, movement. Jan Patočkaʼs thinking". The course aims to analyze some fundamental concepts of Jan Patočkaʼs thinking, a very interesting Czech thinker. He studied with Husserl and Heidegger, developing a very innovative and creative form of phenomenology, based specifically on the notions of natural world, living body and movement.
If the whole history of Christian theology can be considered a history of variations in the interpretation of the Bible, the parables of Jesus offer an original point of view to understand part of this history: they are among the best known and most suggestive texts of the Gospel, they are presented as a style of language characteristic of the one who pronounces them, yet their meaning is not always evident and in one case they even seem to be presented as a vehicle of an intentionally enigmatic teaching. In the context of the great dispute between literal and allegorical interpretation, which marked the origins of Christianity and continued in various forms until the Middle Ages (and the modern age), the parables therefore find themselves in a privileged position: this story and its transformations will be reconstructed by reading and comparing the most important testimonies.
A few years before the beginning of the 20th century, the Lutheran theologian Adolf Jülicher published a monumental work on the parables of Jesus that radically rejected any allegorical interpretation and inaugurated a new era in their reading. With an approach indebted to biblical criticism and liberal theology, some elements come to the fore and revolutionize traditional interpretations: the rooting of the stories in real life, their character of challenge and provocation towards the listener, the link with the announcement of the "kingdom", now put back at the centre of Jesus' preaching. This makes the parables a privileged place for analysing and proposing the essence of Christianity, against which the evolution of contemporary philosophy is also set.
Hannah Arendt: the responsibility of thought The course aims to provide tools and keys for understanding some of the fundamental categories of twentieth-century moral reflection, starting from the analysis of Hannah Arendt's thought. In this regard, the concepts of responsibility and judgment will be taken into consideration, which Arendt proposes as a sort of "antidote" to the moral degeneration of our times.
The course focuses on the current debate concerning the teaching of philosophy in high schools and in the recent legislative framework on citizenship education. The reference contexts are the 2017 ministerial "Guidelines for teaching philosophy in the learning society" (online), the educational objectives set out in the 2010 DM n. 211, the European directives on citizenship education, and the goals of Agenda 2030. The course will include simulated lectures and presentation of UDAs (Didactic Units of Learning). The lessons will cover three areas: 1) Legislation 2) Teaching tools 3) Teaching methodologies.
Expressions of Eros in the literature of the early Hellenistic period: Callimachus, Theocritus, Apollonius Rhodius. Three texts will be taken into consideration where the experience of loving sentiment is described and narrated in detail, in different contexts and literary genres. The illustration of the three cases will show the variety and depth of treatment of the phenomenon eros by the literary culture of the third century BC. The texts in the program are: Callimachus, Aitia frr. 67-75e Pfeiffer-Harder (Aconzio and Cidippe) Theocritus, Idyll 2 (The Enchantresses / Φαρμακεύτριαι) Apollonius Rhodius, Argonautica book III vv. 6-29, 83-166, 275-299, 442-471, 616-687, 724-726, 740-824, 948-974, 1008-1024, 1063-1071, 1077-1078, 1102-1132, 1140- 1141, 1151-1162 (the entire III book is to be read in translation; it will be indicated in class which of the verses listed above must be read in metrics and translated during the exam).
Offer a vision of what organic is the basis of the life of an enterprise, and that allows you to compete every day in the markets: - framing the issue in its historical evolution, - sharing a common dictionary, and accompanied by the text of a glossary to put the best player in terms of understanding the terminology specialist - providing a classification of companies depending on the areas of activity and size classes, - describing the constituent parts of the inherently distinctive conceptual level and valid at any latitude and in any sector market, - an overview of the most important aspects of the "economics" - describing the operations, through illustration of some experiences in the field.
GENERAL PROGRAM The problem of philosophical atheism in modern thought, from Libertines to Nietzsche. MODULE B - 6 CFU Semester I - Beginning: November 10, 2021 Program: From atheism to the "death of God". Nietzsche and nihilism. The term "atheist", since its inception, has been a stigma, a fearful insult: the "word of the Other" (O. Bloch). Since ancient times, there have been figures of famous "atheists" who did not define themselves as such (Democritus, Epicurus, Theodore "the Atheist" etc.) and who denied the design of a "divine providence" in the context of the formation of the world. However, only in the Modern Age, with the breakdown of Christianity sanctioned by the Reformation, and with the consequent "crisis of European conscience" (P. Hazard), did a "positive" figure of atheist gradually become established, the " virtuous atheist "(P. Bayle), the atheist" philosopher ", eminently embodied by B. Spinoza, of whom F. Nietzsche, in announcing the" death of God "(The Gay Science"), had this to say:" I have a precursor! And what a precursor! (...) not only the general tendency of his philosophy is identical to mine: - to make the intellect the most powerful passion; but I still find myself in five key points of his doctrine… ». In the definitive separation of philosophical morality from religion, the forerunners, both of Spinoza and of Nietzsche himself, were those Libertine Thinkers that R. Pintard defined: "the reverse of the Century of Saints", in an age that will soon know no other "holiness" If not that of the civil morality of the Droits de l''Homme.
Modern philosophical thought is the result of a fruitful dialogue with the forms of religious dissidence and heresy that developed in the Renaissance period (in the Catholic and Reformed fields). From Descartes and Spinoza to Pierre Bayle, the so-called "radical enlightenment" (Israel) matures through a dense network of intellectual relations and bitter theological-political and metaphysical polemics. This process involves a radical rethinking of the category of 'Christianity', started with the Reformation, and developed in a non-linear way (Socinians, Anabaptists, "chrétiens sans église").
The course will focus on perception, whose problems and issues shall be particularly addressed (mainly the Argument from Illusion and the Argument from Hallucination), assuming both a historical and a theoretical perspective. The course will be divided into three main parts: 1) the debate between Stoics and Scepticism on reliability of perception and cognition will be briefly taken into account (8-10 hours); 2) key texts from Decartes and Berkeley will be read and critically addressed (12-10 hours); 3) the contemporary debates within philosophy of perception and epistemology will be examined (10 hours).
The presentation and discussion of the Universal Declaration on Bioethics and Human Rights, adopted in 2005 by UNESCO, will offer the premise to get a deeper insight into the conceptual scope, the content and the method of global bioethics. The perspective worked out by one of the most influential scholars in the field (Henk ten Kave) will provide point of reference to illustrate this approach.
http://didattica.uniroma2.it/docenti/curriculum/4571-Francesco-Miano
Program: Pragmatism and democracy in American political thought I. John Dewey. Pragmatism and democracy II. Reinhold Niebuhr. Pragmatism and realism III. Dewey, Niebuhr and the Great depression
La scheda specifica dell’insegnamento con il dettaglio di obiettivi, prerequisiti, metodologie di insegnamento e di verifica, programma del corso e bibliografia è reperibile alla pagina web ufficiale del Corso di Studi in Filosofia: http://www.mondodomani.org/filosofiatorvergata
Part A: Plato before Plato: The "Crito” The course will be entirely devoted to the reading and the discussion of Plato’ s “ Crito”. The theme of the dialogue is closely linked to the legal question concerning the condemnation of Socrates, who with his interlocutor addresses the problematic issue of the intertwining between the moral question about justice and the ethical and political issue of the obedience to the laws. The reading of this work will aim both to discuss these aspects and to highlight the conceptual issues that are specific of this dialogue in comparison with other political works by Plato. Part B: Plato after Plato: The "Epinomis" The course will be entirely devoted to the reading and the discussion of the pseudo-Platonic "Epinomis", so entitled because it is intended as a continuation of Plato's Nomoi (the Laws).The reading and discussion of this work will make it possible to clarify some characteristic traits that the Academic thought began to acquire after Plato's death or, probably, even in the last years of his life: the lack of references to the theory of Forms, the design of a paideutic path having astronomy at its point of arrival, the devotional spirit at the basis of the promotion of an astral religion. The "Epinomis" is a relevant document for the understanding of one of the directions taken by Plato’ s philosophy after Plato.
1) Definition(s) of bioethics 2) human rights and personhood 3) The beginning of life and Justice 4) Organ transplantation : a fair choice? 5) Human cloning and the dream of immortality 6) Race and genetics 5) Clinical Trials and vulnerability 6) Science vs Religion 7) Catholic Church and bioethical/legal debates 8) Biotechnology and Cyborg: a legal perspective 9)Nature or Culture 10)Natural Rights --- 1) Definition(s) of bioethics and jurisprudence 2) human rights and personhood 3) The beginning of life, Organ transplantation, end of life : how to make a fair choice? 4) Race and genetics 5) Clinical Trials and vulnerability 6) Science vs Religion 7) Catholic Church and bioethical/legal debates 8) Biotechnology and Cyborg: a legal perspective 9) Equal treatment, non discrimination and human rights 10)Natural Rights vs Positive rights
The course will focus on the historic and theoretical origins of the interaction between the human being and the environment, investigating its effects on diseases and Western medicine's approach to body and therapy. The case study will be the Hippocratic treatise *On Airs, Waters, and Places*, which is the first text in Western history where climate and environment are placed in relationship with population characteristics, social and political systems, and the development of endemic and epidemic diseases. Such an analysis will also enable the investigation of the origin of scientific racism. The module is borrowed from History of Ancient Scientific Thought A.
The course will be mostly dedicated to Aristotle's "Protrepticus": various accounts on its composition will be considered and all the fragments that compose it will be read and discussed. This analysis will aim to highlight how the young Aristotle conceived the meaning of philosophizing and how this conception was integrated into the conceptual framework that Aristotle was drawing up in an original way during his stay at Plato’s Academy. The reading of the "Protrepticus" will serve as an inspiration to broaden the vision, in the last part of the course, towards two other writings ("An Answer to the Question: What Is Enlightenment?" by Kant and "What is philosophy by Deleuze and Guattari"), which offer further reflections on the nature and scope of philosophizing from an entirely different historical and cultural context. This will be an opportunity to compare different styles of thinking and consider the current state and meaning of philosophizing.
La scheda specifica dell’insegnamento con il dettaglio di obiettivi, prerequisiti, metodologie di insegnamento e di verifica, programma del corso e bibliografia è reperibile alla pagina web ufficiale del Corso di Studi in Filosofia: http://www.mondodomani.org/filosofiatorvergata
The course will focus on perception, whose problems and issues shall be particularly addressed (mainly the Argument from Illusion and the Argument from Hallucination), assuming both a historical and a theoretical perspective. The course will be divided into three main parts: 1) the debate between Stoics and Scepticism on reliability of perception and cognition will be briefly taken into account (8-10 hours); 2) key texts from Decartes and Berkeley will be read and critically addressed (12-10 hours); 3) the contemporary debates within philosophy of perception and epistemology will be examined (10 hours).
The teaching is characterised by: a) a first 'general' part on the principles of public law, involving the sources of European and national law, EU and domestic legal systems, public bodies, including territorial ones, public administration, administrative procedure and acts and measures, administrative integration, and hints at the protection of the citizen in the courts and in administrative proceedings. b) The second part is “special" and deals with more specific topics functional to the "Philosophy, Politics, Economics" degree Course LM: the economic Constitution, public intervention in the economy and the impact of public powers on the economy, examining the forms and disciplines applicable in the field of State-market relations on the basis of European and national law; the models of the State in relation to the economy, the EU and the impact on State sovereignty, the European cohesion policy, the intervention instruments adopted during crises, the European Banking Union, the internal and European markets, public finance as well as globalisation.
The course is divided into 6 topics: 1) The origins of political economy: mercantilism and physiocracy. 2) Classical economics and theories of surplus: Smith, Ricardo, Malthus, Say, Marx. 3) From the classics to marginalism: post-Ricardian socialists, Bentham, Mill 4) Marginalism and neoclassical economics: The Lausanne School, Marshall and English marginalism 5) The economics of Keynes and the Keynesians 6) The economics of the second part of the twentieth century: neoclassical synthesis of Keynesian thought, post-Keynesian economics, liberalism - ordoliberalism.
Constructive vs non-constructive proofs Indirect proofs and reductio ad absurdum Principle of excluded middle and its equivalents Brouwer's philosophy of mathematics Natural deduction systems for classical and intuitionistic logic Kripke models for intuitionistic logic (soundness and completeness)
"World, body, movement. Jan Patočkaʼs thinking". The course aims to analyze some fundamental concepts of Jan Patočkaʼs thinking, a very interesting Czech thinker. He studied with Husserl and Heidegger, developing a very innovative and creative form of phenomenology, based specifically on the notions of natural world, living body and movement.
