Pub Date : 2025-12-17DOI: 10.60923/issn.2974-7287/23582
Alessandro Paolo Lena
L’articolo prende in esame la mostra Habitus fidei, dedicata alle vesti delle confraternite, per indagare il ruolo dell’abito religioso come strumento di costruzione identitaria e mediazione simbolica tra individuo e collettività. Attraverso un allestimento multisensoriale, la mostra restituisce all’abito una funzione viva, capace di evocare la dimensione comunitaria, la pratica rituale e l’esperienza intersoggettiva della fede. Il testo mette a confronto Habitus fidei con altri modelli espositivi internazionali, evidenziando come la riflessione sull’abito religioso consenta di esplorare le tensioni tra sacro e spettacolo, memoria e contemporaneità, visibilità e appartenenza, all’interno dello spazio del museo.
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Michel Foucault considers the Kantian critical approach to anthropology to end up in a circle, which is only to be surpassed in a direction which has come to be known as posthuman. But there are other ways in which to approach anthropology, which suggest a way out of the circle, or a different way of understanding it. By comparing and contrasting Kant and Hegel on the notions of madness and habit, we find spread out before us a map that might lead us towards the possible future of philosophy itself.
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F. W. J. Schelling and Friedrich Nietzsche appear for all intents and purposes in opposite philosophical corners, especially when it concerns religion. Nietzsche makes no positive mention of Schelling’s thought and yet, there are strong resonances of Schelling in Nietzsche. In this paper, I will show how the later Schelling’s criticism of the way his contemporaries approach religion is echoed in Nietzsche’s philosophical assessment of religion. This concerns two issues: rationalizing and irrationalizing religion. Schelling and Nietzsche aim both to avoid two extremes, one where religion is the counterfeit double of philosophy and the other wherein religion is the absolute other of philosophy. One could say that they are looking for a non-Hegelian dialectical interaction of philosophy and religion. For Schelling, the first issue is that a rational religion takes away all that is interesting in religion from religion. Schelling’s purpose is to provide a philosophical foundation to take religion and revelation seriously in themselves, not as something that could be explained by reason. At the same time, Schelling advocates against those philosophical approaches of religion that make religion absolutely in excess of reason (fideism, irrationalism). This general strategy is mirrored in Nietzsche. For him, the first of these issues comes up in terms of the demythologization of religion, which evacuates from religion its more tantalizing elements through a historical approach to religion. The second issue regards a religion that refuses to interact dialectically with philosophy, which is discussed under the heading of the sovereignty of religion.
F. W. J.谢林和弗里德里希·尼采在哲学的各个方面都表现得截然相反，尤其是在涉及宗教的问题上。尼采没有正面提到谢林的思想，然而，在尼采身上，有强烈的谢林共鸣。在本文中，我将展示谢林对他同时代人对待宗教的方式的批评如何在尼采对宗教的哲学评估中得到回应。这涉及到两个问题:使宗教合理化和使宗教非理性化。谢林和尼采都力图避免两个极端，一个极端是宗教是哲学的伪双重，另一个极端是宗教是哲学的绝对他者。可以说，他们在寻找哲学与宗教的非黑格尔式辩证互动。对谢林来说，第一个问题是理性的宗教把宗教中所有有趣的东西都拿走了。谢林的目的是提供一个哲学基础，让人们认真对待宗教和启示本身，而不是把它们当作可以用理性解释的东西。同时，谢林主张反对那些使宗教绝对超越理性的宗教哲学方法(信仰主义、非理性主义)。这种总体策略在尼采身上得到了反映。对他来说，第一个问题是宗教的去神话化，通过对宗教的历史研究，从宗教中剔除更诱人的元素。第二个问题是关于拒绝与哲学辩证互动的宗教，在宗教主权的标题下进行讨论。
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