1. The Search for Meaning 2. The Biographical Method as a Universal Path 3. Philosophy and Care for the Soul: Comparing Different Faiths 4. Philosophy and Care for the Psyche: Interaction with Depth Psychologies 5. Mythobiography as a Therapy and as a Search for Wisdom 6. Longing-law and its pathologies 7. Sacrifice of the Ego 8. The Cosmopolitan Age and the Ethics of Solidary Self-Realization 9. Exercises in Philosophical Practices 10. A Few Thoughts on Freedom, Truth and Individuality. A philosophical renovatio: history of philosophy, history of a particular community, daily life of individuals. Biographical construction and well-defined exemplary models. Affirmation of its own truth by considering the truth of other faiths: integrating, reconsidering, reformulating the ancient paths. Biographical ecumenism as the community of all those who inhabit the planet together: dialogue, link and communication. Philosophical practices, psychoanalytic stance and therapy: a possible metatheory. The sacrifice of the ego: “individual harmonization”. Elective family relation and hegemonic forms. Spiritual exercises from ancient philosophy to go beyond the passions and egoity. Biographical philosophy, freedom, truth.

1. The Epistéme (Science) as Sophía (Wisdom) 2. Philosophy as the Total Extension of Scientific Knowledge 3. The Truth as Freedom with Respect to Necessity 4. The Philosophical Principle from the Search for the Undeniable to Nihilism 5. Doing Philosophy Today: Theoretical Practice as Com-position 6. Philosophy in the First Person 7. Plural Truth: Philosophy as a Communitarian Practice 8. Philosophical Practices as the Valorization and Care for “Beautiful People”. Science scientific knowledge as universal knowledge in Western thought: necessity scientific logic as nihilism, philosophy as expounding reality through the difference. Philosophy: linking between objective knowledge and subjective experience. First person philosophy, plural truth, community relations. Care to grow up “beautiful people”.

1. L’acolto a scuola. 2. Anche il maestro ascolta. 3. Interpretazione partecipata. 4. Gli oggetti ci raccontano storie. 5. In ascolto della natura. 6. Prestare ascolto al qui e ora. 7. Assumere il punto di vista dell’altro. 8. Dilemma etico. 9. Mi racconti la tua storia? 10. Argomentare. Pratiche filosofiche a ascolto: capacità comunicativa, obiettivi trasversali, insegnanti e studenti, esercizi per sperimentare e attivare l’ascolto in un’ottica filosofica. Ascolto di testi, oggetti, gesti, elementi naturali: le esperienze degli studenti della scuola superiore, esercizi di turnazione fra insegnate e alunni, interpretazione partecipata, storia dell’altro, la natura, gli oggetti, il momento presente, assunzione del punto di vista dell’altro, dilemma etico, dibattito preparato, dialogo socratico. Esempi concreti, modalità, tempi, strumenti.

1. Il senso della pratica autobiografica nella scuola superiore. 2. Scrittura autobiografica e condivisione. 3. Pratiche di scrittura autobiografica e strumenti. Narrazione autobiografica: tradizione, senso, pratica, natura auto-trasformativa, obiettivi e finalità. Esempi concreti e sperimentati: modalità, tempi, strumenti, occasioni didattiche ed educative, analisi dei testi letterari, comprensione di concetti e teorie, attività di orientamento e ri-orientamento scolastico, metodo di studio, disagio scolastico.

1. La dimensione simbolica. 2. La scuola superiore e il pensiero simbolico. Pensiero simbolico, pensiero logico, razionalità, il metodo scientifico. Pratiche filosofiche e forme del pensiero simbolico: educazione al pensiero simbolico, l’intera capacità di pensiero. Scritture creative, lettura ad alta voce, esercizi ludobiografici, pratiche di trascendimento dell’io: immaginazione a scuola. Esempi concreti, modalità, tempi, strumenti, testimonianze.

The paper traces the history of the intellectual relation between Kojève and Lacan and develops its theoretical implications. The analysis centers on the Hegelian notion of desire, one that Kojève redevelops with and against Hegel to found human self-consciousness within a relational framework in which otherness plays an essential and ambivalent role. Together with the Kojèvian theme of desire, this very ambivalence will become for Lacan the place of continuous critical confrontation: from the initial analyses devoted to the “mirror-phase” (1938) up to Seminar II (1954-55), this issue undergoes a range of theoretical mutations that reflect important phases of Lacanian thinking. Behind Lacan’s complex hermeneutic debt towards Kojève what finally emerges is the knot of the Hegel-Freud relation with regard to the meaning and the limits of knowledge an human self-conscience.