Ermenegildo Bidese

The first aim of our contribution is to revisit Brugmann’s (1917) tripartition of expletive subjects from the perspective of modern parametric theory, particularly with regard to the parametric values of [±Verb Second] (henceforth V2) and [±Null Subject] (henceforth NS). Karl Brugmann was the first scholar to address the phenomenon of expletive subjects in German, which he called Scheinsubjekte (‘apparent subjects’), from a syntactic point of view, distinguishing between a positional expletive on the one hand and impersonal subjects on the other. His distinction receives important confirmation when reconducted to the basic parameter values of [+ Verb Second] and [−Null Subject] that characterise German. The second aim of our contribution is to show that Brugmann’s typology is useful not only for German, but also for languages with different parametric choices, such as English [−V2; −NS] and Italian [−V2; +NS]. Furthermore, we aim to determine whether Brugmann’s typology of expletives also holds for minority languages like Cimbrian, and for Romance varieties such as Northern Italian dialects. As we will show, Cimbrian and the Northern Italian dialects not only confirm Brugmann’s tripartition of expletive subjects, but also allow for a fine-grained distinction between expletives related to the syntax of the finite verb, that is to the parameter [±V2], which involves the C-domain, and to those related to the syntax of the subject, that is to the parameter [±NS], which involves the T-domain.

In the contemporary anthropological discourse, the general subjects of temporality and aesthetics, as form of cognition, turn out to be the neuralgic points through which the question of the human existence is considered in many approaches to human being (cognitive, ethical, ontological or theological). In the philosophical system of the French post-modern thinker Jean-François Lyotard (1924-1998) these two issues are deeply interlaced leading to new and original solutions of the above-mentioned question. The aim of the contribution is to reconstruct the interconnection between temporality and aesthetics in the thought of this philosopher showing Lyotard’s aesthetic structures of temporality as a central contribution to the post-modern subjectivity theory.

In the essay 'Donner la mort' (1992) Jacques Derrida develops a new concept for the philosophical category of the subjectivity. In particular, he crucially connects the genesis of the subject with the experience of the absolute responsibility that, for Derrida, also represents the beginning of the religion itself: the religion comes to light fundamentally as history of the responsibility. The symbol of the absolute responsibility is the biblical figure of Abraham in the shocking pericope of Genesis 22, where God demands the sacrifice of Isaac. This paper aims to analyze the structure of the absolute responsibility as genesis of the subject in Derrida’s reconstruction of the biblical text. The responsibility itself turns out to be the common foundation of those religions that share the figure of Abraham and provides also a base for a philosophy of monotheism.

For the last few years, the European Union has been experiencing a deep and prolonged institutional crisis. This has manifested itself, for instance, in the sovereign debt and Euro crises, the tension between national and transnational sovereignty, and tensions about the rule of law. This manifold crisis has dwarfed the enormous successes of integration and convergence that have been achieved over the past six decades in Europe. Crucially, this crisis has blinded many observers from being able to see how and in what form European integration has managed in a successful way to connect the different parts of Europe with the whole over the last few decades. Our contribution is firstly aimed at showing how the European mechanism of integration of diversity in unity functions and why it has been so successful in many policy areas. We propose that, in order to get out of the present deadlock, the mechanism that has worked so well in some policy areas should be widened to all decision-making processes. Equally importantly, we argue that at its core the current crisis is a cognitive problem. We therefore argue that in order to recognize the institutional achievements as a positive common European experience, widening the general perception of "Unity in diversity" among Europeans, a new conceptual figure or interpretative scheme is needed for two reasons: first, in order to see how unity and diversity has already been dynamically harmonized in a directly recognizable way, and second, in order to provide a tool that creates further harmonization and enhances popular legitimacy for further European integration and convergence. In doing that, our proposal brings Nicholas of Cusa's (1401–1464) concept of spiritus conexionis into the fold. His concept, in our view, represents the dynamically integrative figure needed presently in Europe. As Cusanus lived in a historic period, in which the medieval interpretative schema to integrate diversity and unity was no longer tenable and the modern idea of nation state was not born yet, he conceived a new pattern of integration according to which any national identity – but even any culture or religion – in order to be aware of itself as a specific entity, has to be dynamically connected with a supranational identity that composes the different pieces in an harmonic whole; only in light of this identity that transcends individual identities, identity specificity for individual entities can be achieved.