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""Preface ""; ""References ""; ""List Of Contributors ""; ""1. An Introduction To Aspasius ""; ""2. Aspasian Lemmatology ""; ""3. Aspasius On Eudaimonia ""; ""4. Aspasius On Emotion ""; ""5. Il Volontario E La Scelta In Aspasio ""; ""6. Aspasius On Perfect And Imperfect Virtues ""; ""7. Aspasius On Akrasia ""; ""8. Amicizia E Â"Focal MeaningÂ" ""; ""Bibliography On Aspasius ""; ""Index Of Passages Cited ""; ""General Index ""

A origem judaica do crítico contemporâneo Francisco Fortini (em sua origem Franco Lattes), posteriormente renegada, justifica, talvez em parte, suas posições politicamente engajadas, de caráter fortemente polêmico. ; nulo ; The Jewish roots of the contemporary critic Franco Lattes, alias Franco Fortini, subsequently denied, perhaps justified his political engajement, extremely polemical.

In this paper I discuss Davide Sparti's book Wittgenstein politico and I examine the possibility to read Wittgenstein's later works from an ethical and political point of view. I defend the following thesis: we can understand the political interest of Wittgenstein's philosophy only if we analyse its ethical value. I pay attention especially to the main themes presented in Sparti's book, and I sketch an analysis of the relationship between Philosophische Untersuchungen's ethical meaning and the ethical meaning of the whole wittgensteinian approach to philosophy. Moreover, I argue against the tendency currently shown by philosophy of politics to judge Wittgenstein's thought a conservative one.

In his reflections on the problems raised by the Christian ethics, Troeltsch's starting point has always been a general theory of ethics, which should have been structured of a theoretical and of a practical part. In this sense he can be seen as a representative of the development of the modern moral thought; in particular his intention was to develop Herrman's idea of integrating Kant's subjective ethics with Schleiermacher's objective ethics. This Grundkonzeption of Troeltsch's is extremely evident when analysing his courses of lessons held at WS in 1905/06 and in 1911/12, where he indicates the concepts of moral duty or moral law, of evil (or of what is against morality), of a system of moral aims or of objective or cultural values, as the "fundamental concepts" of ethics. As for the Christian ethics, if the fact that morality and religiosity are tightly intertwined implies that "all the moral commandments of reason, which aim at the conquest of personality, are presented as emanations of God's divine will", then "theonomy speaks in autonomy's name", and the respect of the moral law is immediately recognised as a "divine obligation". From this point of view the Christian ethics intersects the law of nature, and its story can be identified with that of the Christian natural law, interpreted and practiced from time to time "either in a more conservative, either in a more radical or democratic form".