Massimo Marassi

The transformation of phenomenology that Anna-Teresa Tymieniecka carried out is centred on two major themes. The first is the theme of phenomenological vision, which allows philosophy to go beyond Descartes’ dualism; the second is the concept of transcendental subjectivity: reality may appear only to a constituent ego, which can perceive it. These two themes are her important legacy, which Tymieniecka received from Husserl but which she took one step further. This author thinks that the contemporary world is determined by the power of technology, which has enslaved people. This is the ideological structure of our times. If philosophy wants to achieve the manifestation of the logos of life, it has to address the great topics of life, the world, nature, and the cosmos. This is the mission of phenomenology today.

The basis of a humane approach to others is the authentic comprehension of another subject. As humans, we can achieve this understanding well, and the reason lies in how we experience the world around us and other subjects in it. The development of robots capable of socially interacting and helping humans is progressing, even though they are still far from reaching an autonomous comprehension of others' intentions, emotions, and feelings. In this sense, the humane approach may be addressed in robotics through the concept of experience. In a reciprocal exchange of perspectives, the core elements and the structure of human experience are investigated, together with how the idea of experience has been implemented in robots. The embodied Self and the relationship with other subjects form the pivot of any human experience and are suggested to be the basis for the emergence of a more profound idea of experience in robots. Conversely, the possibility to develop a robot with a primitive sense of Self raises questions about the nature of human experience and the impact such technologies have on it.

The basis of a humane approach to others is the authentic comprehension of another subject. As humans, we can achieve this understanding well, and the reason lies in how we experience the world around us and other subjects in it. The development of robots capable of socially interacting and helping humans is progressing, even though they are still far from reaching an autonomous comprehension of others’ intentions, emotions, and feelings. In this sense, the hu- mane approach may be addressed in robotics through the concept of experience. In a reciprocal exchange of perspectives, the core elements and the structure of human experience are investigated in this chapter together with how the idea of experience has been implemented in robots. The embodied Self and the relationship with other subjects form the pivot of any human experience and are suggested to be the basis for the emergence of a novel cognitive-experiential structure in robots. Conversely, the possibility to develop a robot with a primitive sense of Self raises questions about the nature of human experience and the impact such technologies have on it.

Exposición crítica de la evolución de la trayectoria viquiana de E. Grassi al hilo del problema fundamental de la metáfora, cuyo valor ontológico reivindicó. Grassi se interesó por este problema desde su juventud cuando, como discípulo heideggeriano que busca alternativas a la Seinsvergessenheit, estudió la epistemología tópica del De nostri. Pero sólo en la madurez extendió su interés metafórico a la entera obra viquiana, justo al concebir plenamente la filosofía como retórica.Critical exposition of E. Grassi’s Vichian trajectory through the fundamental problem of metaphor whose ontological value he vindicated. In his youth Grassi was already interested in such a problem. Indeed, just from the perspective of a Heideggerian scholar looking for an alternative to the Seinsvergessenheit, he studied the topical epistemology of De nostri. But it was only in his mature age that he spread his metaphorical interest to Vico’s whole work, just when he conceived plainly Philosophy as Rhetoric.

The 'Enciclopedia Filosofica' is an encyclopaedia of philosophical topics promoted by the Centre for Philosophical Studies of Gallarate and published, in its third and last edition in 2006, by the Bompiani publishing house in Milan. The first edition of the 'Enciclopedia Filosofica' was promoted by the Centre for Philosophical Studies of Gallarate in the 1950s, seeing the light in 1957-58. A second edition, published by the Sansoni publishing house in Florence, was published in 1968-69 and reprinted in 1979. The third and last edition, published by Bompiani in 2006, is intended to cover the whole of philosophical knowledge and related disciplines with over ten thousand entries edited by about a thousand academics, both Italian and non-Italian, and distributed in twelve volumes for a total of 12,496 pages.

Este trabajo presenta la genealogía del interés de E. Grassi por el pensamiento de Vico, y traza las líneas esenciales que han definido la interpretación grassiana del napolitano. Además, el trabajo contiene también la Bibliografía de Grassi sobre Vico, y un elenco de bibliografía secundaria.This paper deals with the genealogy of E. Grassi's interest for Vico's thought, it draws also the essential lines which have so far shaped the Neapolitan's Grassian interpretation, finally it includes as well Grassi's Bibliography on Vico and a great deal of secondary bibliography

Exposición crítica de la evolución de la trayectoria viquiana de E. Grassi al hilo del problema fundamental de la metáfora, cuyo valor ontológico reivindicó. Grassi se interesó por este problema desde su juventud cuando, como discípulo heideggeriano que busca alternativas a la Seinsvergessenheit, estudió la epistemología tópica del De nostri. Pero sólo en la madurez extendió su interés metafórico a la entera obra viquiana, justo al concebir plenamente la filosofía como retórica.Critical exposition of E. Grassi’s Vichian trajectory through the fundamental problem of metaphor whose ontological value he vindicated. In his youth Grassi was already interested in such a problem. Indeed, just from the perspective of a Heideggerian scholar looking for an alternative to the Seinsvergessenheit, he studied the topical epistemology of De nostri. But it was only in his mature age that he spread his metaphorical interest to Vico’s whole work, just when he conceived plainly Philosophy as Rhetoric