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Understandings of freedom are often discussed in moral, theological, legal and political terms, but they are not often set in a historical perspective, and they are even more rarely considered within their specific language context. From Homeric poems to contemporary works, the author traces the words that express the various notions of freedom in Classical Greek, Latin, and medieval and modern European idioms. Examining writers as varied as Plato, Aristotle, Luther, La Boétie, Hobbes, Rousseau, Kant, Stirner, Nietzsche, and Foucault among others, this theoretical mapping shows old and new boundaries of the horizon of freedom. The book suggests the possibility of transcending these boundaries on the basis of a different theorization of human interactions, which constructs individual and collective subjects as processes rather than entities.

Understandings of freedom are often discussed in moral, theological, legal and political terms, but they are not often set in a historical perspective, and they are even more rarely considered within their specific language context. From Homeric poems to contemporary works, the author traces the words that express the various notions of freedom in Classical Greek, Latin, and medieval and modern European idioms. Examining writers as varied as Plato, Aristotle, Luther, La Boétie, Hobbes, Rousseau, Kant, Stirner, Nietzsche, and Foucault among others, this theoretical mapping shows old and new boundaries of the horizon of freedom. The book suggests the possibility of transcending these boundaries on the basis of a different theorization of human interactions, which constructs individual and collective subjects as processes rather than entities.

Understandings of freedom are often discussed in moral, theological, legal and political terms, but they are not often set in a historical perspective, and they are even more rarely considered within their specific language context. From Homeric poems to contemporary works, the author traces the words that express the various notions of freedom in Classical Greek, Latin, and medieval and modern European idioms. Examining writers as varied as Plato, Aristotle, Luther, La Boétie, Hobbes, Rousseau, Kant, Stirner, Nietzsche, and Foucault among others, this theoretical mapping shows old and new boundaries of the horizon of freedom. The book suggests the possibility of transcending these boundaries on the basis of a different theorization of human interactions, which constructs individual and collective subjects as processes rather than entities. This construction shifts and disseminates the very locus of freedom, whose vocabulary would be better recast as a relational middle path between autonomous and heteronomous alternatives.

The notion of materialism initially appears in the writings of its Christian opponents in late seventeenth-century England. Only in eighteenth-century France materialism is first posthumously claimed by a catholic priest, Meslier, and then by authors such as La Mettrie and d'Holbach, at the risk of persecution and imprisonment: Diderot enjoys the hospitality of the fortress of Vincennes for rearranging the materialist stance within his sensualist multiverse. In the nineteenth century, Marx reshapes materialism as part of his critique to decontextualized knowledge. Stirner's discontent with naturalistic objectivity anticipates Nietzsche's rejection of matter in favour of practices: Engels' historical materialism and his ahistorical dichotomic construction of materialism versus idealism are instead embraced by Lenin via Plekhanov, and they are further simplified by Stalin. Nietzsche's approach is recovered by Foucault, Deleuze, and Derrida, who challenge both political and theoretical representation. More recently, Barad recasts this challenge into a processual vocabulary, which renews the semantic constellation of realism, materialism, and materiality. Whilst not dismissing Barad's new tools, the essay suggests raising the wager: it proposes to extend its own genealogical practice, which reconnects materialism (and matter) with its historical process of production, to any other theoretical object. This recomposition may not only disentangle us from the lexicon of entities – including materialism and matter – but it may also help to construct a novel and potentially hegemonic language of practices.

In his short story Pierre Menard, autor del Quijote, Borges describes the extraordinary and paradoxical feat of an imaginary 20th century French writer who recomposes, as it were, part of Cervantes' early modern masterpiece. Borges' duplication of the text of the Quijote is meant to give narrative shape to the acknowledgement that a text acquires different meanings in different epochs. This essay first sets Borges' approach to the construction of the past within a lineage of authors, which harks back to Nietzsche and points to Foucauldian genealogies. It then renews the endeavour of Borges' character Menard, as it reproduces significant portions of Foucault's 1971 paper Nietzsche, la généalogie, l'histoire. Whilst the selections of the Foucauldian text are not simply rewritten, as they are given a new English translation, they are also recombined and reconsidered in the light of our contemporary cultural and political context, which underwent significant changes during the apparently short span of time that separates us from the composition of Foucault's seminal work.

Understandings of freedom are often discussed in moral, theological, legal and political terms, but they are not often set in a historical perspective, and they are even more rarely considered within their specific language context. From Homeric poems to contemporary works, the author traces the words that express the various notions of freedom in Classical Greek, Latin, and medieval and modern European idioms. Examining writers as varied as Plato, Aristotle, Luther, La Boétie, Hobbes, Rousseau, Kant, Stirner, Nietzsche, and Foucault among others, this theoretical mapping shows old and new boundaries of the horizon of freedom. The book suggests the possibility of transcending these boundaries on the basis of a different theorization of human interactions, which constructs individual and collective subjects as processes rather than entities.

Abstract
Equity's remedial intervention may be traced back to the pharmacological ambiguity of writing, as construed by Plato in the dialogue

Abstract
Apuleius' De Magia, or about magic, is the only extant court defence of his times, the second century CE. Whilst Apuleius most probably provided us with an expanded version of his actual speech, we can still enjoy the flavour of his witty and convincing plea. I will here consider the power of Apuleius' voice in both his court speech and his other surviving works. Apuleius followed the attempts of Cicero and Seneca to recast Greek concepts and theories in Latin language and culture. These creative translations had a tremendous influence, for better or worse, on subsequent Western thought. However, Apuleius not only produced a compendium of Platonic doctrine, but he also renewed the tradition of Greek tales with his famous novel The Golden Ass. I will examine both texts, and I will underline the role of the neologism curiositas, that is curiosity, in the economy of the novel and in the more general Apuleian recasting of Platonism.