La ragion di Stato in biblioteca

The Fondazione Luigi Firpo, based in Turin, houses the library collected by Luigi Firpo (1915–1989), one of the most distinguished European historians of early modern political thought. The collection includes around 6 000 16^th, 17^th and 18^th century books, among which one can find almost all European literature on the reason of State. The Foundation organizes international conferences, grants scholarships and publishes the research of young scholars. Therefore it has established itself as one of the leading research centres on political thought and on early modern and modern history.     

The myth of reserpine-induced depression: role in the historical development of the monoamine hypothesis

For five decades it has been generally accepted that reserpine, an antihypertensive and antipsychotic drug, causes depression. The discovery that reserpine depletes brain monoamines was an important factor in the development of the monoamine hypothesis of depression, and it continues to be widely cited in support of this hypothesis. The present paper argues that, contrary to prevailing belief, reserpine is not depressogenic. The reason for perpetuation of this myth is reluctance to discard the monoamine hypothesis. This hypothesis ushered the modern biochemical paradigm into psychiatry and is still of great importance. It serves as a heuristic to guide research, it enhances psychiatry's prestige, and it helps to validate and promote drug therapy for depression and other mental disorders.     

Machiavélisme et Staats-Raison au XVIIIe siècle d’après L’Universal-Lexikon de Zedler

This article examines the manner in which the Grosses vollständiges Universal-Lexikon published by Johann Heinrich Zedler from 1732 to 1750 and considered as the most important german language encyclopedia of its time, welcomes and restructures the classical doctrine of the reason of State. Contrary to the interpretation in which the concept of the State developed by the Lexikon would fit into a pure jusnaturalistic logic, it shows the permanence, parallel to wolffian natural law, of a prudential tradition of political thought. The Lexikon, a contemporary of the Anti-Machiavel of Frederic II, thus appears to be the faithful mirror of the heterogeneous tendencies which then illustrate the field of the problems in the reason of State.     

The Myth of Reserpine-Induced Depression: Role in the Historical Development of the Monoamine Hypothesis

For five decades it has been generally accepted that reserpine, an antihypertensive and antipsychotic drug, causes depression. The discovery that reserpine depletes brain monoamines was an important factor in the development of the monoamine hypothesis of depression, and it continues to be widely cited in support of this hypothesis. The present paper argues that, contrary to prevailing belief, reserpine is not depressogenic. The reason for perpetuation of this myth is reluctance to discard the monoamine hypothesis. This hypothesis ushered the modern biochemical paradigm into psychiatry and is still of great importance. It serves as a heuristic to guide research, it enhances psychiatry’s prestige, and it helps to validate and promote drug therapy for depression and other mental disorders.     

Le « modèle germanique » Français

The concept from Germany permits us to reveal, in keeping with a “misological” approach, the amplitude of the disagreements which presided over the definition of the concept of State in France. From the latter we approach diverse usages which illustrate models of State. The “germanic model” thus operates in a debate which is the crucible of modern political knowledge, with its paradoxes: those with reference to external soveignty to interstate order, to confederation. The article then exposes the relation between the theories of public law and the “continuity of assemblies”; in a certain manner, the foudation of political order. In fine, public law appears as the transfert of temporal power to the institution, to the collectivity, and its weakening as the reason of being of statism.     

Hannah Arendt's Mythology: The Political Nature of History and Its Tales of Antiheroes

Current scholarship has focused on analyzing how Arendt's storytelling corresponds to her political arguments. In following up this discussion, I offer a closer examination of the unusual myth Arendt uses to explain the condition of the modern age, a myth she refers to as the “political nature of history.” I employ literary terms along with the standard vocabulary of political theory in shaping this reading of Arendt. Following Robert C. Pirro, I also consider Arendt's story as a tragedy, but in the broadest sense, that of a collision of two goods, freedom and security. By describing Arendt's thought in this manner, I hope to reveal another way in which Arendt represents the call to action that she believes so crucial to humanity, as a summons to we flawed antiheroes through the device of a heroic myth.     

Nationalism and Historicity

Abstract. In this article the nation is shown to be a historical subject. As such, it is constructed and constantly reconstructed by discursive practices of power and knowledge. The author argues that the symbiotic interlinkage between nationalism and the organising knowledge principle of historicity, is an example of a power practice in the modern state. Throughout the article, it is shown that this practice is produced by interaction between the institutionally represented, sovereign or objective state and intellectual knowledge and its institutionalisation within the state as an academy, which acquires sovereignty in the production of objective truth. This peculiar discursive representation of making what really is personal interactions and struggles into official institutions has managed to produce the subject of the historical nation. The empirical case of Sweden is briefly discussed. During the age of great power, an exclusivist discourse of noble genealogical distinction of the ‘Goths’ was established. In modem Sweden, this genealogical myth is transformed to a popular national myth of exclusivity, a myth with great power potentials in the ‘national projects’ of modem politics.     

Le modèle politique vénitien notes sur la constitution d’un mythe

From the sixteenth century on, the «mixed» government of Venice became a political model for the Europe of theAncien Régime. Harmoniously combining the principles of democracy (the Grand Council), aristocracy (the Senate) and monarchy (the Doge), guaranteeing social peace and the stability of the institutions, claiming to protect Venice from the hazards of history, this form of government gave birth to a veritable myth. An essential part of the reflection on the diversity of Italian republican traditions, the study of the Venitian political myth allows us to question also the disputable usages of the republican paradigm in recent historiography.     

Roi mineur et naissance de la majesté dans les discours auliques

The numerous treatises on reason of State are part of a genre which theorises political actions a posteriori. It is not possible for reason of State to be expressed directly and publicly ? How is it staged by the State itself ? Courtly literature, with its subtle dialectic of imitation and idealization, contains abundant material exemplifying this manifestation as representation, all the more significant when it concerns an interregnum. The minor age of the prince, his crowning and the ceremony of his coming of age are essential moments which are surrounded by the rhetoric of praise and during which the State institutes in the prince both the faculty of reason and its own reason: a panegyric reason of State.     

Were the Wars of Religion about Religion?

Abstract

William Cavanaugh's The Myth of Religious Violence raises important questions about the role of religion in society. It challenges all-too-common misunderstandings about the relationship between religion and politics and, most valuably, warns against any assumption that religion is peculiarly prone to violence. This essay nevertheless takes issue with his attempt to disprove what he calls “the myth of religious violence” with evidence from the Wars of Religion in sixteenth-and seventeenth-century Europe and his claim that “the story of these wars serves as a kind of creation myth for the modern state” (10). The essay emphasizes the importance of understanding the religious dimensions of early modern Europe's wars but also of recognizing that, in both historical and contemporary situations, religious motivations are best understood not as independent variables but rather as catalysts that could exacerbate-or relieve-tensions rooted in other sorts of divisions or quarrels.     

中国古代神话的特色及其成因

中国古代神话是中国本土的产物,它深深地植根于中国悠久的文化土壤之中,渗透着东方智慧的光芒。诚如德国哲学家黑格尔所言,中国是个早熟的儿童,中国的古代神话就是中国这个早熟的儿童,通过神话的方式,对中国历代著名人物的思考与评价。中国古代的神话闪烁着理性的光芒,它有明确的指导思想,那就是尚德、尚功与尚智,着眼于著名人物对时代与民众的贡献,中国的古代神话与中国祭祀文化的精神实质是一致的。因而中国的古代神话,在世界各民族神话之林中,是独具特色的神话之一。     

The myth and the stones of Venice: an historical geography of a symbolic landscape

John Ruskin's Stones of Venice criticized the Victorian city and Victorian society in the light of a reconstruction of medieval Venice. But Ruskin's reconstruction embodied elements of a long-standing myth propagated by Venetians themselves and inscribed in their organization of urban space and urban landscape. The geographical dimensions of the myth, its changing character through time, its iconographic expressions and its significance for English attitudes to Venice are described and explained. Ruskin used the myth to support his ideology, constructing a homology between architectural development and social structure. But the appeal of Venice transcends historical contingency and may, in part, be understood by reference to psychoanalytic categories, specifically sexual symbolism.     

The reasons of Europe: Edmund Husserl,Jan Patočka,and María Zambrano on the spiritual heritage of Europe*

ABSTRACT

This article investigates the genuinely philosophical engagement with the idea of Europe twentieth century philosophy. Here, especially phenomenology has developed a distinct tradition of conceiving Europe not as a geographical and political entity but rather as a ‘spiritual shape.’ Husserl, as the originator of this thought, traces this spiritual Europe back to Ancient Greece of the 7/6 century B.C. in which an unprecedented ‘theoretical attitude’ towards the world originated. Hence, Europe is conceived as a project of reason, of pure rationality while at the same time leaving out the constitutive dimension of religion. Furthermore, this non-historical philosophical genealogy proves itself to be an arbitrary but intentional genealogy whose intentions have to be put into critical reconsideration. In this article, I will introduce Pato?ka and Zambrano as important critiques of Husserl’s genealogy, or even potentially violent mono-genealogy, as Derrida has emphasized. Following Foucault, it is the aim of this article to put into question the myth of a single historical-political origin of Europe’s spiritual heritage and furthermore to pay attention to the transformations and conflictual relations between Europe’s different forms of reason and religion.     

Ethnic Election and National Destiny: Some Religious Origins of Nationalist Ideals

Abstract. Central to assertions of national identity in the contemporary world is a sense of collective mission and destiny. This is clearly manifest in the recent spate of religious nationalisms, but it is also present as a component of secular nationalisms. In both cases, it is possible to trace the origins of the sense of collective destiny to much earlier beliefs in ethnic chosenness. In some cases a strict ‘covenantal’ form of the myth of ethnic election, such as was found in the Old Testament, has survived more or less intact into the modern era. In many other instances, a looser sense of ethnic election by the deity has continued to influence the outlook and purposes of secular nations. While there is no strict covariance between the earlier myths and modem national ideals, the ancient beliefs in divine election have given modern nationalisms a powerful impetus and model, particularly among peoples in the monotheistic traditions.     

The Construction of the Myth of Survival

A myth has come into being that the poor household/family is able to survive in spite of a lack of resources and the presence of macroeconomic policies that foster unemployment and poverty. It has an accompanying fable that tells of how the poor manage to implement survival strategies that are based on their endless capacity to work, to consume less and to be part of mutual help networks. This myth has become a useful tool for policy makers as they design more aggressive neoliberal economic adjustment policies. This contribution examines anthropological and sociological insights regarding the life of the poor and the organization of their households, in which women's paid and unpaid work is an integral part. Through the lens of a researcher in the field of urban poverty and household organization, the article re‐examines the fable of the good survivor. Evidence debunks the myth, showing that the optimistic message of this fable does not match with the realities of the impact of economic change on women's lives. But the myth is sustained, as this more negative story is not one that supra‐national policy actors want to hear.     

1. CARL SCHMITT BETWEEN HISTORY AND MYTH

Carl Schmitt's work defines the history and theory of political myth. But analyzing it represents a challenge to historians and theorists alike. For many historians, Schmitt should be analyzed in his own context, whereas theorists study his writings without enough consideration of the specific context in which he conceived his texts. In this essay, I argue that Schmitt not only contributed to the fascist glorification of the mythical and its novel enactment as the driving force of fascism, but he also represents one of the most intriguing and influential interpreters of the political theory of myth, challenging in turn theories of democracy and the role of reason and secularism in historiography.     

Continuity and Discontinuity in Palestinian Cultural Expressions: Baal, El Khader and the Apotheosis of St. George

The analogical use of Biblical, archaeological and historical discourses on ancient Semitic religious, social and economic practices to interpret aspects of modern Palestinian cultural expressions does not seek to establish a homologous relation. Rather the use of analogical argument is of a typological order which points to mutually shared patterns, regularities, attributes or functions that have survived from ancient times to modernity. The dynamic process of ecological adaptation to the environment, the cultural diversity of which the Canaanite nascent city–states were composed, and the influences of the various peoples with whom the Palestinians came into contact have never ceased. Ethnographic fieldwork reveals a tapestry of life that has witnessed continued adaptations that structured and conditioned the unique socio-economic system, religion and spiritual legacy that the diverse Semitic and non-Semitic ethnic later settlers adapted themselves to. The concept of an authentic, fixed Palestinian identity is a myth. There was never a period of true identity, a genuine moment that encapsulates a ‘cultural essence’ or ‘cultural core’. Palestinian cultural identity has been produced within the context of Palestinian geography and bears structural continuity with primordial Semitic categories of thought. Throughout history, each period was merely a fleeting moment that in its transient fragility represented a momentary socio-economic dynamic adaptation of the culture to the available resources, thus ensuring the survival of the family within the tribe. Palestinians remain a tribal people whose elementary kinship unit was dynamically structured by the early pattern of cave dwellings that formed the ancient cities and hamlets that remained inhabited well into the twentieth century. In modernity the locus of the extended family, the sub-unit of the tribe (hamuleh) in the Palestinian village, is invariably the hosh, the four-generation family-living courtyard.     

On the Additions to the Collection of National Antiquities in the British Museum

The evidence for prehistoric occupation in the area of the modern City of London is re-assessed. Two myths surrounding the city's prehistory are examined: a literary myth of a glorious Trojan past and a modern archaeological myth of the absence of prehistory. Having drawn a ‘traditional’ distribution map of prehistoric artefacts, the authors attempted to improve its reliability by quantifying the impact of Roman groundworks on the surviving prehistoric deposits. Topographic models of the area in prehistory and in the Roman period were drawn, and the methodology of the interpolation is discussed. The relative value of in situ, residual and stray finds are considered in the light of this new information. While there is good evidence for Late Bronze Age occupation in the City, the evidence for Neolithic activity is considered to be heavily skewed by Roman activity. The data are used to suggest areas of the City where there is particularly good potential for the survival of prehistoric deposits. The City provides a case study for analysing prehistoric material in a ‘difficult’, deeply stratified, urban context more associated with Roman and medieval archaeology.