Immanentism and political atheism

The text proceeds from the analysis of the correlation between the idea of rationality and the affirmation-negation of God. Therefore it considers the epistemological premises of modern atheism, identified in the unfolding of the principle of immanence. It subsequently goes on to examine both the political atheism of modernity and that of post-modernity. The first, presents itself vividly in the theory of the State as the arbiter of justice and injustice, as of good and evil, while the latter is expressed as an active, positive or deconstructive negation of being (of politics) in its determinacy. On these assumptions, atheism coincides with the anti-ontology of politics, and this is resolved in the post-ontology. Such “immanentization” vacates order in organization and power in effectiveness.

Protestantism and modernity. Religious subjectivism and political subjectivism in Balmes, de Maistre and Taparelli’s analysis

This article analyzes how Modernity and Protestantism relate to each other in Balmes, de Maistre and Taparelli’s work. According to Balmes, the negation of truth that Protestantism’s religious subjectivity implies is the basis of modern atheism and liberalism. To de Maistre, modern individualism cannot be understood without the negation of the authority made by Protestantism and, according to Taparelli, Protestantism’s subjectivity allowed the liberalization of the juridical and political order. All this has led to the sovereignty of the individual, which reduces man to his own power possibilities and dehumanize him.

Values and Freedom. The Axiological question in the Thought of Cornelio Fabro

In Cornelio Fabro’s thinking, the notion of value is investigated from different points of view. It is considered in the “dialectics” of moral value, in essential axiological requirements, and in its metaphysical underpinnings. His perspective is radically different from any Kantian or immanentist “philosophy of values”. The upshot is the philosophical stand according to which knowing, acting and being are intrinsically axiological. Hence, no axiological neutrality is possible or real, in any field. This is an original aspect of Fabro’s thought –which has been so far overlooked– but which is certainly interesting, particularly in the reals of morality, law, and politics