Corso di laurea - Classe L-5 - Accesso libero con prova di verifica obbligatoria delle conoscenze richieste per l'ammissione. L'esito della prova non preclude la possibilità di immatricolarsi
Lingua: Italiano
Informazioni generali
o Classe di Laurea: L-5 (D.M. 270/04)
o Tipologia di corso: Laurea
o Durata: 3 anni
o Tipo di accesso: Accesso libero, con verifica delle conoscenze in ingresso
o Area di afferenza: Lettere e Filosofia
o Dipartimento: Studi Letterari, Filosofici e di Storia dell'Arte
o Codice corso: H42
Descrizione e obiettivi formativi
Il corso prevede l’acquisizione di una solida conoscenza della storia del pensiero filosofico dall'antichità ai nostri giorni, e un'informazione sul dibattito attuale in diversi ambiti della ricerca filosofica. L’offerta include: la conoscenza della terminologia filosofica e dei classici del pensiero filosofico, la padronanza delle tecniche argomentative, il possesso di strumenti teorici e metodologici, necessari per muoversi criticamente nei vari campi degli studi filosofici; la capacità di servirsi degli strumenti bibliografici tradizionali e telematici nell'ambito degli studi filosofici e in quelli affini; la padronanza di almeno una lingua dell'Unione Europea, oltre l'italiano, per la lettura di testi filosofici e per lo scambio di informazioni generali.
Il corso favorisce una partecipazione attiva da parte degli studenti e le lezioni sono completate da seminari, conferenze, incontri liberi che permettano di confrontarsi con voci diverse. Per i primi due anni, sono previsti sette corsi obbligatori, che ricoprono le tre principali divisioni della filosofia (teoretica, morale, estetica) e le sue epoche storiche: così si ha un'ampia formazione di base, condotta con attenzione ai testi classici e insieme con molti approfondimenti specifici. Per il terzo anno, tre o più corsi vengono scelti tra i numerosi offerti per la laurea magistrale: così si viene introdotti in una fase di studio più personale e originale. Durante il percorso bisogna inoltre scegliere alcuni corsi che connettono la filosofia agli altri campi della cultura: per esempio l'educazione, la storia, la letteratura, le arti, il diritto, l'economia, l'antropologia.
Sbocchi professionali
I laureati possono svolgere 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.
Condizione occupazionale (indicatori di efficacia e livello di soddisfazione dei laureandi): http://statistiche.almalaurea.it/universita/statistiche/trasparenza?CODICIONE=0580206200500001
Valutazione della didattica - Studenti
Anno accademico precedente
Riferimenti web e contatti
Sito Web della 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
Sportello Orientamento Studenti
orari:
Tel. +39 06 7259.5248-5000
orientamento@lettere.uniroma2.it
Moritz Geiger's aesthetics and the phenomenological point of view
Introduction to Late Antiquity Philosophy by analysing selected passages from the Middleplatonists, Plotinus and Proclus. The course aims to provide an introduction to the Philosophy of Late Antiquity by emphasising certain elements of Plotinus' philosophy. The course will be divided into three parts. In the first part, some fragments of Medioplatonic thinkers will be analysed, particularly the Didaskalikos and Numenius. The second part will analyse some of Plotinus' texts that deal with methodological issues and other fundamental themes, such as the hypostases, which are the principles of the intelligible, the elements of anthropology and ethics. This will be helped by some extracts from the treatises VI 9 [9] (On the Good or the One); V 9 [5] (On the intellect, ideas and being); V 1 [10] (On the hypostases that are principles); I 3 [20] (On dialectics); III 8 [30] (On nature, contemplation and the One); II 9 [33] (Against the Gnostics); VI 7 [38] (How the multiplicity of ideas arises and on the Good); III 7 [45] (On eternity and time); V 3 [49] (On self-knowledge). In the second part, some elements of Proclus' thought will be analysed in a similarly introductory way. First part: 1. The thought of so-called Middleplatonism. 2. The Didaskalikos. 3. Analysis of some fragments of Numenius. Second part: 4. Plotinus' introduction and methodological perspectives: a) The attitude towards the past: Philosophy as exegesis. b) Dialectics. c) Dialectics within exegesis. d) Remembrance and intellection. 5. Hypostatic and architectonic structure of the intelligible. a) Principles or hypostases (hypostasis). b) Procession (próodos) and conversion (epistrophê). c) Intellect (noûs). d) Soul (psykhê). e) The value of the sensible and the beautiful: the "antignostic cycle". f) Matter. 6. The First Principle. a) Negativity and the limits of discourse. b) Modes of knowledge. 7. Ethical-anthropological perspectives. a) Human types. b) Psychological elements: passions and virtue. c) Self-knowledge and self-evidence in the Intellect. Part Three: 1. Proclus: The Elements of Theology and Platonic Theology (selected texts).
The *Don Juan, or the Feast of the Stone [Statue]* (1665) by Jean-Baptiste Poquelin (1622-1677) aka Molière, is one of the absolute masterpieces of western theatre that also set the standard in philosophy in the Modern Age. After Tirso de Molina's masterpiece of the same name (*Dom Juan. El Burlador de Sevilla*, 1616) and the previous numerous versions of the myth of the «punished libertine», Molière's work marks a turning point in the treatment of the figure, introducing into the play numerous philosophemas taken from the «new philosophy» of the time (Descartes, Malebranche, Cordemoy etc.) that enrich its intellectual depth and character. Philosophy is used by Molière with a view to producing comic effects. The Workshop will study the multiple aspects of *Don Juan* also in relation to its original posterity (Da Ponte/Mozart, Kierkegaard) and will focus, as usual, on the study and retranslation/adaptation of the original text and the staging of the *pièce*, which will also involve the study of acting technique and the fundamental elements of dramaturgy and direction.
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.
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.
Pythagoras and Phytagoreanism in the Middle Ages The course intends to present the figure of Pythagoras in the Middle Ages as an emblem of the mathematical disciplines enclosed in the 'quadrivium' -- the fourfold philosophical path having its mythical founding father in the philosopher of Samos -- and as a charismatic figure of the philosophical-theological tradition that assumes the ontology of number as basis of reality. Starting from the age of Boethius, to whom we owe the very term quadrivium, we will retrace some main turning points of medieval Pythagoreanism up to the humanistic revival. The texts will be provided in class, in Italian translation. Non-attending working students must agree with the professor on the bibliographic additions that will be communicated at the end of the course.
Public and private writing in the epigraphs of ancient greek poleis. History of the discipline; epigraphic collections (paper and digital), bibliographic guides and directories; the alphabetic system; various typologies of inscriptions. Filling out a form. Non-attending students are invited to contact the Professor.
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.
"Ontology and/is Metaphysics? Tools, themes, and tasks of ontology". This course aims to enlighten the specific and technical aspects of the branch of philosophical inquiry that, from the 17th century onward, is named “Ontology”. The topics of this examination will be: a) the nature of ontology, considered by comparing some of the definitions applied to this discipline; b) the methods of investigation, outlined by referring also to the most recent views; c) the classical arguments. To carry out these considerations, some relevant pages from ancient and modern texts of different philosophical orientation will be read and discussed during the class.
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.
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.
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.
Pythagoras and Phytagoreanism in the Middle Ages The course intends to present the figure of Pythagoras in the Middle Ages as an emblem of the mathematical disciplines enclosed in the 'quadrivium' -- the fourfold philosophical path having its mythical founding father in the philosopher of Samos -- and as a charismatic figure of the philosophical-theological tradition that assumes the ontology of number as basis of reality. Starting from the age of Boethius, to whom we owe the very term quadrivium, we will retrace some main turning points of medieval Pythagoreanism up to the humanistic revival. The texts will be provided in class, in Italian translation. Non-attending working students must agree with the professor on the bibliographic additions that will be communicated at the end of the course.
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.
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.
