Following the layout of the urban walls outlined by Aristotle in his Politics, it may be treated in a different perspective all the features and behaviours that have to characterize a community to become a State, underlining the problems related to being-together such as the distinctions between rich and poor, free and slave, men and women, parents and children, king and subjects, rulers and ruled. But ifthe material walls cannot hold together a community, the metaphorical ones are successful in dividing the population within it; often to rise them, according to Aristotle, is a measure of wealth. Consequently, in spite of a harmonic growth of community, it is possible that Aristotle was sketching out the conflict between two different models of society.

Aristotele, ancient society, politics, economy, city-planning, walls, wealth.

The De Generibus (attributed to Gauslenus) can be divided into three parts: the first is about the notion of whole, the second deals with contemporary theories on universals, the third contains the presentation of the collectio theory and the solution of the problem of universals. The author considers universals like 'humanity' as collections composed of single essences built from particular generic essences and particular differential properties (rationality, mortality, being two-footed). One can say that Gauslenus is a philosopher who does not believe in abstract and universal entities, and imagines that these entities be multiplicities of individual essences.

Medieval logic, universals, properties, collections.

Time is a key factor in the Hobbesian philosophy. It, conceived as the result of a cost-benefit analysis related to some action and as an expression of human rationality, has multiple semantic levels in Hobbes' philosophy. The stratification of the notion of time reflects the behaviour of individuals who act according to a temporal dynamics that is different from that described in the past. The instant fulfilment of needs is replaced by its deferment in the future, the necessity of the natural time is replaced by the capability of making a computation and an assessment of times and the possibility of acting on them. We thus face a turning point which is not only anthropological but also political: the extreme expression of the power of the State, which can be now thought of as an artificial body endowed with its own temporality (or better an artificial eternity) turns out to dominate the individual time.

Instant fulfilment, reason, artificial eternity of life.

The mere fact that the contradictory object (e.g. "round square") may be assumed as a theoretical subject matter implies an inevitable assignation to it of at least a minimal degree of being, which differentiates it from the absolute ("Parmenideian") nothingness. That seems however to question the universal validity of the principle of non-contradiction. In order to "save" the principle it must therefore be raised the question of its compatibility with a minimal being of the contradiction. The solutions given by Bolzano and Twardowski, among the ones from other authors, both base themselves on a differentiation of "levels" of being, and Twardowski's solution appears to be an "integration" of Bolzano's one with the "Brentanian" assumption (at least in Twardowski's opinion) of an universal objectuality of the intentional reference.

Bolzano, Twardowski, contradictory object, principle of noncontradiction, representation.

In this article, we show trough the examination of some textual loci of the Kritik der reinen Vemunft, with a focus on the two Transcendental Deduction's editions, that Deleuze develops his own transcendental critique, In particular; it is fruitful for the inquiry about the relationship between the experience and its conditions to compare the Deleuze's interpretation, which is based on the own original idea of the passive synthesis elaborated in the second chapter of Difference et repetition, and the Kant's conception.

Transcendental, Experience, Synthesis, Active and Passive, Time.

The essay tries to interpret the whole of Michel Foucault intellectual developmentfrom the point of view of his constant reference to Kant's work. Foucault's Introduction to Kant's Anthropology is examined and its connection with Kant, Heidegger and Nietzsche is focused. In conclusion, Foucault's allegiance to Kant pertains, in an original way, to the mainstream of the French republican tradition, and, ultimately, to the intellectual and political heritage of the French Revolution.

Kant, Heidegger, French Contemporary Philosophy, French Contemporary History, Foucault.

The article discusses the concept of "crisis" in Reinhart Koselleck's works. The concept of crisis is thematized within the theoretical frame of the Begriffsgeschichte, which analyzes both the semantic evolution of historical concepts and the constant tension between these concepts and the factual history, so being deeply concerned with the methodological dialectic between semasiology and onomasiology, and constantly calling into question the relationship between history and language. The peculiarity of Koselleck's analysis of "crisis", though, lies not only in its location within the theoretical frame of the conceptual history. The specific transformation of the word "crisis" in the modem era also reveals fundamental aspects of that historical age. Koselleck, indeed, states a relation between historical factuality and its linguistic annotation, a relation that cannot be reduced to a complete juxtaposition, but is played in a constant and irreducible tension between the factual and the conceptual pole. Showing the articulations of the conceptual history of "crisis", this essay discuss the specific relationship
between crisis and modernity in Koselleck's thought.

Koselleck, conceptual history, social history, critique, crisis, modernity, historical temporality.

In his essay Kant und die Frage nach dem "gnadigen Gott" Hans Blumenberg deals with the crisis of the Modern Age, whose roots he detects in the aporia between justice and goodness in the concept of God in the Middle Ages. After pointing out how this problem reverberates through the modern philosophy, he analyses Kant's philosophy of religion in order to stress, on the one hand, why Kant fails to solve the aporia; on the other hand, he suggests his own "therapy", that aims at the possibility of the return of God. An afterword will try to contextualise this essay within Blumenberg's Work Die Legitimitat der Neuzeit and to propose an interpretation of his thoughts.

Blumenberg, Kant, Death of God, God's Mercy, Legitimacy of the Modem Age.