The communication process between the political elites and the general public, crucial as it is in a democratie system, is suffering increasingly from an information overlaad. The best way to tackle this problem seems to be the improvement of the communication medium, i.e. ofthe political language. Ideology is the most «rational» political language available : it can carry more information about elite decision-making to a relatively modest cost.This problem-definition suggest a sequence of three critical questions. Do the decisionmakers have a (...) political ideology? If so, is it instrumental in the actual decision-making process? If so, why does this ideological factor rarely reach the general public? The article deals with the two last questions from a format point of view. It can be shown, after the necessary conceptual clarifications and contrary to current opinion, that ideology can hold its own in the private forum of political decision-making and fades away when the elites address the public in the public forum.The private forum is dominated by the need for policy output and by the necessity of coalition-formation. The adaptation of ideology to this situation depends on its degree of articulation and on the type of coalition-formation. In general the «salience» aspect of ideology is likelyto suffer less than its «position» aspect.The public forum is dominated by the needs of recruiting support and legitimizing proposals. Generally ideology is too costly a device to be used for these purposes. (shrink)

Following the distinctions proposed by Gamson and Easton the complex phenomenon of political alienation among the young was empirically subdivided in several dimensions. Within the 'input'dimension of political alienation we distinguished between the ability to process information and the ability to participate. Within the 'output'dimension we distinguished between two referents of distrust, political actors and authorities on the one hand, and the political system on the other. We succeeded in constructing reliable scales for each of these dimensions which were then (...) used as dependent variables in regression models. When turning to the explanation of the phenomenon our attention was focused first and foremost on the cultural factors. This was amply rewarded. Some of the normative aspects of culture, namely 'presenteism' and 'dionysianism', have a significant influence on various dimensions of political alienation. The impact of cognitive aspects appears to be even more significant. This means that an effective policy to counter the rise of political alienation wilt have to cope with a phenomenon solidly embedded in contemporary culture. (shrink)

This contribution should be seen as an attempt to retrieve information from restcategories, such as «does not know» and «no answer». From these, and from other data as well, we constructed 10, mostly summating, indexes of political ignorance. Among them is an index of objective ignorance, that is about political events, persons and situations. The others aim at more subjective dimensions. Does the respondent feel informed about the political process : about government and party performance, partisan congeniality, modalities of voting, (...) local politics social problems, political issues?There seems to be some evidence in favor of the following hypotheses.1. The indexes tend to compensate each other: respondents who score low on one index, do not necessarily score low on the next one.2. I t is difficult to ascertain the validity of an index of objective ignorance. Moreover it does by no means express all the dimensions of political information.3. A mong indexes of subjective ignorance one should distinguish between «policy» and «political» information ; the latter seems to refer to a situation where strictly political rules of the game, a.o. those of political conflict, prevail.4. Of all indexes the «political issues» index showed the most discriminating power, as well as the most expected associations. (shrink)

The mystery of the images and an unknown book.

Plena are the characteristic properties of material thing, of the thing we perceive in our daily experience. According to Husserl, the attempt to explain their features into the language of Physics is the core of the modern science of nature. Colours and smells are not directly reducible to geometrical forms and algebraic functions. In order to explain natural processes using mathematical terms, scientists need to find out how it is possible to measure them. Galileo claims that the world is made (...) up of mathematical formulae, Husserl instead tries to understand the limits of the validity of this claim. In order to do this, the role of subjective experience must be taken into account. (shrink)

The main theme of this paper will be the elimination of the sensible features of our experience from the philosophical account of what it means to know something. The textual source on which we will focus our attention is Benedetto Croce’s Estetica come scienza dell’espressione e linguistica generale. Besides an epistemological dimension , what is sensible in our experience has also an ontological connotation . According to Croce, neither of them can be the basis of our knowledge. What we mean (...) when we say to know something is neither that we have impressions nor that we possess sensations, but rather that we have a representation of that thing. In this way, the sensible features of our experience are ruled out from its philosophical account and are replaced through spiritual activities pertaining to the practical realm of the Spirit. (shrink)

In Descartes's philosophy, communicating scientific and philosophical truth does not represent a problem that can be traced back to humanistic “rhetoric”, meant as “the art of persuasion”. Descartes states his belief in the “eloquence” of reason: a clear, precise, and adequately expressed thought cannot fail to “convince” the listener. This is the measure of the distance between the level of truth and the level of opinion. However, the moment of confrontation with the public is also the very moment when the (...) truth of the new knowledge enters into conflict with other, different conceptions. Education and history influence communication with the result that the distinction between intellectual “conviction” and “persuasion” becomes less straightforward. Rational eloquence, as Descartes is well aware, must be articulated in such a way as to avoid any possible language equivocation and to adopt exposition strategies ensuring effective access to readers. The aim of this paper is to illustrate some aspects of this tension as expressed by the writer Descartes with reference to a number of texts (from the Regulae to the Meditationes) that were essential for the elaboration and dissemination of his philosophy. (shrink)

Los fetos, los animales, los cristos malapartianos y pasolinianos nos recuerdan, por encima de todo, que la diagnosis del final de Europa y de su cultura dos veces milenaria comienza con el eclipse del llanto, con la desaparición de la piedad. Porque, a fin de cuentas, de las lágrimas de Aquiles sobre la cabeza canosa de Príamo nació todo. Pasolini y Malaparte sienten intensamente este colapso de la civilización y responden de maneras sorprendentemente afines. Esta contribución inicia una verificación sobre (...) la relación entre los dos escritores más heterodoxos del Novecientos italiano. (shrink)

The philosopher and his passion for the “gentle sex”.

A mistery unveiled, among magic, alchemy and philosophy.

Un mistero svelato,fra magia,alchimia e filosofia.

Zeno’s arguments are generally regarded as ingenious but downright unsound paradoxes, worth of attention mainly to disclose why they go wrong or, alternatively, to recognise them as clever, even if crude, anticipations of modern views on the space, the infinite or the quantum view of matter. In either case, the arguments lose any connection with the scientific and philosophical problems of Zeno’s own time and environment. In the present paper, I argue that it is possible to make sense of Zeno’s (...) arguments if we recognise that Zeno was indeed a close follower of Parmenides, who wanted to show that, if the plurality of beings existed, then various absurd consequences would follow. He intended to highlight the compact and inarticulate nature of the being, and the human character of the system of world partitions producing the entities and the objects on which our knowledge is based. (shrink)

[v. 1] Corso A. -- [v. 2] Corso B, Intorno al materialismo storico.