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In this paper I compare Wittgenstein's and Adorno's different post- metaphysical visions of philosophy. In my opinion, it is possible to find many analogies between their approaches regarding the importance of the analysis of concepts and the relation between philosophy and music. But, while Adorno's theory is understandable just within the sort of philosophy of history traced in the famous Dialectical of Enlightenment, Wittgenstein is absolutely against such an approach. According to Adorno, negative dialectic is the only philosophical instrument useful to resist the universal tendency of domination of the Reason and his vision of language derives from that presupposition. By opposite, Wittgenstein believes that many "language games" exist and therefore our liberty depends on the possibility to use language in different ways. But the notion of "language games" presupposes that of "form of life" and therefore using language is a collective experience and not a monological one like in Adorno. This difference is the most important in order to understand why Adorno still believes in a positive role of philosophy while Wittgenstein not. More, according to Adorno, our li berty is also reachable thanks to that kind of music that stands opposite to social domination while Wittgenstein argues that we have to gain a contemplative perspective of the music in order to annul our suffering.

Questa Tesi si articola in tre capitoli. Il primo prende in considerazione l'evoluzione del pensiero filosofico-sociale weiliano fino al 1934, attraverso un percorso che, dai primi articoli di critica sociale, ispirati dall'iniziale adesione di Simone Weil all'ideale rivoluzionario, e dalla successiva critica della burocrazia, conduce fino all'analisi dell'inevitabile oppressione sociale che la lotta per il potere determina, e alla critica a Marx e al "mito" della rivoluzione socio-politica. Nel secondo capitolo, analizzo il tema della "forza", principio impersonale che domina la realtà naturale e sociale, cui Simone Weil oppone un principio di giustizia, manifestazione terrena di una realtà sovrannaturale che possiede, almeno in potenza, la capacità di orientare l'agire umano. Nel terzo capitolo, infine, cerco di mettere in luce i caposaldi di un'ipotetica dottrina di filosofia sociale che Simone Weil avrebbe cercato di delineare nell'ultima fase della sua vita: in particolare, il tentativo weiliano di fondare la politica su un'etica del rispetto e di porre al centro di quest'ultima una nozione di obbligo, a sua volta derivata da una concezione della giustizia intesa come amore sovrannaturale. This Thesis is structured in three chapters. The first one takes into account the evolution of the weilian philosophical-social thought up until 1934, through a path that, from the first articles on social criticism, inspired by Simone Weil's initial adherence to the revolutionary ideal, and from the subsequent critique of bureaucracy, leads to the analysis of the inevitable social oppression that the struggle for power determines, and to the critique of Marx and the "myth" of the socio-political revolution. In the second chapter, I have analyzed the theme of "force", an impersonal principle that dominates the natural and social reality, to which Simone Weil opposes a principle of justice, earthly manifestation of a supernatural reality that possesses, at least potentially, the ability to direct human actions. Finally, in the third chapter, I have tried to highlight the foundation of a hypothetical doctrine of social philosophy that Simone Weil would try to outline in the last phase of her life: in particular, the weilian attempt to base politics on an ethic of respect and to place at its center a notion of obligation, in turn derived from a conception of justice understood as supernatural love.

The paper presents and discusses the main results of Making the social world, the book published by John R. Searle in 2010. Social philosophy or, as the author prefers to say, «Philosophy of Society» is the main topic of the book. Sociality, claims Searle, is created and maintained by collective intentionality trough the speech act of Assignment of Function ("We make it the case by Declaration that the Y status function exists in contexts C"). The two final chapters apply the main ideas of the book to important topics, such as Power and Human Rights. This leads the discussion to the field of political philosophy. The final section of the paper presents some critics to the book. ; Il saggio presenta e discute i risultati principali di Creare il mondo sociale, il libro pubblicato da John R. Searle nel 2010. La filosofia sociale o, come preferisce dire l'autore, la «filosofia della società» è il tema principale del libro. La socialità, sostiene Searle, è creata e sostenuta dall'intenzionalità collettiva attraverso l'atto linguistico di Assegnazione di Funzione («Noi facciamo sì che, con una dichiarazione, esista la funzione di status Y nel contesto C»). I due capitoli finali applicano le idee principali del libro ad argomenti importanti, come il potere e i diritti umani. Questo porta la discussione sul campo della filosofia politica. La sezione finale del saggio presenta alcune critiche al libro.

Presents an analysis of Fenelon's critique (Refutation du systeme du P. Malebranche [Refutation of the System of P. Malebranche]) of Malebranche's Traite de la nature et de la grace (Treatise on Nature and Grace). In the first seven chapters, Fenelon shows that Malebranche destroys divine freedom, making this world the only world possible. Similar arguments showing the contingency of the world & divine liberty are traced to their post-Cartesian origins in exchanges between G. W. Leibnitz & Arnaud, as well as to the work of St. Thomas Aquinas & H. Gouhier. It is noted that Fenelon's critique stopped short of advocating an opposing form of determinism, such as in the case of Arnaud. J. Sadler

Discusses how criteria for historical certainty & apologetics merged in response to the issues raised by rational Cartesian epistemology & Pascalian irrationalism. The relations between Pascal's La Logique ou l'art de penser (Logic or the Art of Thought), commentaries by Arnaud & Nicole in La Perpetuite de la foy de l'eglise catholique touchant l'eucharistie deffendue contre le livre du sieur Claude ([The Perpetuity of the Faith of the Catholic Church about the Eucharist, Defended against the Book of Monsieur Claude] 1669), & the work of Claude are developed. Other topics discussed include the doctrine of testimonialism & veridical, fact-based theological arguments. Pierre Bayle asserts that a relative confidence in the verifiability of historical truth should replace the historical Pyrrhonism, but with the understanding that verifiability can only be expressed as a rejection of the testimonials to the truth of faith. J. Sadler

Discusses how criteria for historical certainty & apologetics merged in response to the issues raised by rational Cartesian epistemology & Pascalian irrationalism. The relations between Pascal's La Logique ou l'art de penser (Logic or the Art of Thought), commentaries by Arnaud & Nicole in La Perpetuite de la foy de l'eglise catholique touchant l'eucharistie deffendue contre le livre du sieur Claude ([The Perpetuity of the Faith of the Catholic Church about the Eucharist, Defended against the Book of Monsieur Claude] 1669), & the work of Claude are developed. Other topics discussed include the doctrine of testimonialism & veridical, fact-based theological arguments. Pierre Bayle asserts that a relative confidence in the verifiability of historical truth should replace the historical Pyrrhonism, but with the understanding that verifiability can only be expressed as a rejection of the testimonials to the truth of faith. J. Sadler

Outlines problematic latitudinarian concepts concerning human fallibility & the school's tendency toward theological & ecclesiastical moderation & the acceptance of freedom of judgment & conscience. It is suggested that these latitudinarian themes are not grounded epistemologically, but, rather, are based in theological, ethical, & anthropological notions. In particular, they refer to the structural finiteness of man, man's creatural dignity, & an ethical vision of the roots of evil & sin. Together, these underlying concepts highlight the freedom & responsibility implied in the use of human faculties. The contributions of 17th-century English latitudinarians Benjamin Whichcote, H. More, R. Cudworth, Isaac Barrow, J. Wilkins, & J. Tillotson are surveyed, noting the rejection of the ideas of human infallibility, skepticism, fideism, or authoritarianism. J. Sadler