This article aims at showing how Sextus Empiricus organizes his argumentative material inside the specific account of sceptical philosophy (SE P 1.5). I shall argue that Sextus follows certain rules which are part of an overall strategy. This strategy expounds the dogmatic material so that the Dogmatists themselves are forced to acknowledge their own logical standards and presuppositions in it. A detailed analysis of Sextus, texts confirms the dialectical character of ancient scepticism: the sceptic considers the opponent's theoretical presuppositions without sharing them. And he suspends judgement only insofar as the Dogmatists' manner to think about certain issues is in question.

This contribution aims to explain some complexities of John Wyclif's hermeneutics tracing it back into its metaphysical background. The first step is the full comprehension of the Theologian's interpretation of the 'philological' problem of hihlical codices: they were, in the fourteenth century, under sharp scholastic attack. In light of the fivefold typology of real universals, the five meanings of Scripture can be understood, and the prohlematic ontological statute of the codices themselves has its significance in a ladder leading to the Scripture intended as Liber vite, the Book of Life.

Inside the Montaigne Essays it is possible to find different Democritus images, taken from latin and greek tradition, which were spreading in France in those years. Each image is linked to a moment of Montaigne reflection: the contemptous Democritus laugh (chapter I, L) signifies the charm that stoic doctrine, on its critical component against human vanity, had exerted on Montaigne above all in the begining. There is no sign of Melancholy Democritus to whom Robert Burton will write about on his work, althought the melancholy is expressed in many different ways on his Essays. The dogmatic atomistic theory is used from Montaigne on the sceptical critic to the Reason, where it is possible to find even sceptical Democritus image which critics senses' knowledge and suggests, using his atomism, a becoming philosophy that distinguish Montaigne mature thought.

The Author analyses the use of the concept of Cause in the Tractatus Tbeologico - Politicus, trying to demonstrate how this logical connection is employed by Spinoza, not in the body of the argomentation, but in the critical function of the biblical narration. This use, that is defined as marginal, is found in Spinoza's criticism referring to the most important theological figures of the TTP, such as prophecy, miracle and religious ceremonies. This particular analysis of the concept of Cause lies in the role of the TTP as a work of historical criticism of the Bible written by Spinoza to keep a specific stance in the contemporary debate around Theology and Science.

Kant's Religion answers effectively the question about the role of happiness in ethics, epitomizing the conceptions of the highest good developed in previous writings. The centrality of the social dimension, proper to the Canon of Pure Reason; the refusal of the highest good as a moral motive, in the Foundations; the individual progress towards bliss, suggested by the second Critique; the connection between moral and physical teleology shown in the Critique of Judgement: all these aspects are rearranged, in the Religion, in the light of a conception of faith as a force allowing to attain the unity of form and matter.

In the Italian political language of the period of three years 1796-99, the word 'people' is amply present as a privileged referent to the politics of the Republicans. Without the 'people' there can be neither revolution nor the estabilishment of a new social order. But what is the true nature of 'people'? And, above all, what 'people' and for what revolution? It is on such basis that the essay reconstruct the phases of the political reflections of the Neapolitan jacobin Vincenzio Russo, who re-formulate a revolutionary paradigmatic theory by re-elaborationg, in an autonomous way, on some of the main points of the Rousseau's thought.

In the controversy with Rousseau's thought, which en lives his fifth lesson on Bestimmung des Gelehrten, Fichte comes to a particular formulation of the theme of the progress of mankind. Instead of implying a negative vision of history or an attitude of surrender in the face of his own present, the disenchanted view of contemporanery humanity stimulates here a conception of historical progress based on a demand of moral perfection, wich transfers the natural state to the future and, at the same time, fixes a relation of strict identification between individuals and mankind, so that it combines the expectations ofthe former with the progress ofthe latter through the common medium represented by the «task».

From the first phenomenological works to the latest, Scheler has looked for a critical approach to psychoanalysis. On one side he denied the naturalistic presuppositions of it, on the other side he resumed cathegories and results readapting them according to his "philosophy of experience". From Freud in particular onwards he resumes the idea of giving of sexuality in a dynamics ofdevelopment. However the libido in his thoght, is addressed to an object rather than unload tension. Beyond similarites und controversies against Freud we can say that Scheler aquires the need that Bergson wrote him in a letter: to give a phylosophical basis of psycanalysis.

Is presented here an unpublished writing of Ferruccio Rossi-Landi (1921-1985), exponent and promoter of the analytical philosophy in Italy in the fifties. The text belongs to Rossi-Landi's Archive, acquired in 1988 from the Library of Documentation and Search of the International Centre of Space and Time (CISST) of Brugine (Padua), and it belongs to the section of the Autograph writings, group β): writings on the analytical philosophy. The text, probably written in 1952, shows the zeal and the interest of the Italian philosopher to spread in Italy the new philosophical methodology. The writing is one of the author's works directed to delineate the nature and the finalities of the analytical method. Rossi-Landi intends to expose the results reached from the British analytical school and to analyse them from an objective point of view. He underlines not only the positive aspects, but the limits of the new methodology too, a critical attitude that makes his work not a mere exposition of foreign doctrines but a real original elaboration of the Anglo-Saxon philosophy.