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Linguisticae removal of philosophy

In a survey of the verb to be, history, linguistics and ontology felt need for a long time. At least since the gap between school "analytical" and school "continental" philosophy has taken two different paths, divided on its understanding of being. On the one hand, the hermeneutic daughter of classical metaphysics, self-convinced of thought. Second, analytic philosophy, heir to the Anglo-Saxon empiricism, by deriving knowledge from experience sensitive, would have reduced every philosophical problem to a problem of fit between language and reality. Being as a simple verb can be misleading, therefore, or the beginning and end of philosophy? At the crossroads of these issues, placing the book by Andrea Moro, A Brief History of the verb to be, published for the elegant types of academic libraries Adelphi (26 €). As the title indicates, the author offers the public an expert and not a chronological but also thematic mapping.
It starts with Aristotle, continue with the school of Port Royal, Jespersen, Russell, to the language of the twentieth century and the famous Pisa lectures by Chomsky. At the heart of the research, the asymmetry of the phrases that use the verb to be and always bring confusion into every theoretical ambition. Asymmetry that, to begin with, comes from the double value, and verbal predicate of that verb. A word "ambivalent" that can indicate both the membership of a property to a person (John is white) is a property of a person (John is in the sense of John exists).
The first effort, then, is to resolve this ambiguous behavior, understand the varying morphology which gives rise, reducing a unique structure that, to begin expunging every predicative value. Just in reference to this attempt, however, does not realize Moro, circumvent, without resolving the fundamental problem of philosophy: the difficult relationship between truth and thought. That mismatch problem between ratio and ratio essendi cognoscendi, between what is right and what is logically and in fact, the center of the epistemological divide typical of the human condition. A first theoretical fracture, and then language, answered differently by the two main traditions of contemporary philosophy and designated by the dual behavior of a verb that can not be like everyone else.

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neglect of Africa is irreducible Pasolini

A book Joan Trent

Consciousness removed West, this is Africa Pierpaolo Pasolini. The more jealous of its own rural land, impassable frontier for capitalist industry. To continue to use the language of the time, is the unconscious life repressed by bourgeois rationalism. Point of reference, therefore, in Pasolini's critique of modernity, traced by the well documented book by Giovanna Trento, Italian research fellow in South Africa, Africa Pasolini, Africa Pasolini (Mimesis, 19 €).
After a decade at the forefront in the defense of Friulian peasant society, its culture and the dialect being jeopardized by the postwar boom, the first trip of Pasolini in Africa (in Kenya in 1961) is an immediate sight. A discovery that occurs very early, driven by nostalgia for the rural areas threatened by the advance of industry. Since then, visits and lectures would not stop. Numerous texts and projects would be dedicated to Africa, prose, poetry, articles, travel notes, some script (Father wild) and two films (an African Orestes and part of the Thousand and One Nights). At the center of such a vast production, spirituality and threatened elsewhere lost, attacked by an ideology of development contrary to the mystery for life and all forms of spirituality. From the social point of view, the love for the underdog, people upset by decisions taken in aseptic offices of the West, disjointed social fabric unstoppable by the advance of the market.
Not everything, of course, Pasolini's analysis still holds today. Beginning with the paternalistic and unconditional sympathy towards rural worlds often ruthless and insensitive to individual liberties. And always, as the title of the book coincides with the real Africa that dreamed of by Pasolini. Difficult, for example, marrying a rereading of Greek nell'Edipo made king, where the universality of classical culture would presupposed in the vicinity of the primitive, the pre-industrial to the truth. As for the border as panmeridionalismo of democratic culture, Africa as a land that reveals all the irreducible demands of modernity and industry, however, Pasolini had really been right.