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The paper celebrates the person and work of Vittorio Benussi, a forgotten genius of psychology. In particular, it addresses the two most important scientific projects that Benussi developed during his time in Graz and Padua, respectively: the psychology of perception and the psychology of emotions and the unconscious. It highlights the originality and topicality of Benussi’s work and emphasizes its proximity to the latest trends in these research fields.

After having elaborated a Universal History version motorized by desiring production, Deleuze adopted an anti-historicist turn, concentrated on non-historical becomings and made the negative perspectives upon History soar. Within the realm of the debate between those who grant him anti-historicist positions exclusively, and those who endow him a Philosophy of History or a historicist methodology, we intend to shed light on the deleuzian critics to history making use of the difference between History as reality and as discipline. Furthermore, we shall explain the valorization of Philosophy over History based on Deleuze’s conception of event and its time.

O presente trabalho aborda a questão do niilismo no pensamento de Gilles Deleuze. A nossa hipótese é que a abordagem do problema na sua leitura de Nietzsche deve ser articulada com outros dois momentos da sua obra: a elaboração de uma moral do acontecimento e a proposta de uma ética da crença. Nos três casos, Deleuze conecta uma determinada caraterização do niilismo com a invenção de um novo modo de existência, o qual revela tanto uma continuidade nos seus enfoques como certas variações terminológicas. Assim, no interior da ontologia nietzschiana das forças, define o niilismo pela depreciação da vida e o triunfo do ressentimento, e introduz a afirmação da vida e do super-homem. Logo, no marco da ontologia do acontecimento, propõe o amor fati como atitude do homem livre que elude o ressentimento perante o acontecimento. Por último, no horizonte da ética da confiança, de cara à ruptura do laço com o mundo, demanda uma forma de ser capaz de sustentar uma crença neste mundo. Propomo-nos analisar essas três perspectivas com o fim de oferecer uma visão integral da temática do niilismo na filosofia deleuziana.

Si affronta una revisione della categoria psicanalitica del perturbante, con attenzione alla genesi della nozione nell’opera di Freud. Si propone quindi un’ipotesi di lettura, mediante applicazione del paradigma offerto dalla teoria mimetica di René Girard, al fine di rivedere le fondamenta antropologiche dell’esperienza codificata nel testo freudiano. Attraverso un’analisi etimologica del lemma italiano, si discute l’opportunità delle critiche rivolte alla traduzione originale, mettendo anzi in luce la complessità semantica di tale soluzione e le potenzialità esplicative che essa aggiunge alla già ampia, e nota, estensione del lemma tedesco. Con riferimento alla filosofia della storia di matrice girardiana, si mette a fuoco il ruolo della temporalità sia dal punto di vista della genesi della determinazione analitica, sia dal punto di vista delle condizioni di possibilità storiche dell’esperienza in esame.

In Voyous, Jacques Derrida develops his argument starting from the presupposition that democracy as such is the entity whose integrity and immunity are at stake and, therefore, under investigation. This gesture reflects the setting in which ten years before, in Foi et savoir, he had cast his reasoning about the logic of immunity. There, it was one of the sources of religion, the immunity of the sacred, that operated according to this logic. The hyphen between these two essays, beside Derrida’s own crossed references, is the genealogical reasoning on the meaning and essence of the concept of democracy: contrary to what Derrida claims, it will be maintained that Athenian democracy had a clear immune matrix, whose constant exercise is clearly defined, in spite of himself, by Vernant, and it will be shown how modern democracy has been forced to change policy. Modern democracy is an entity characterized by an immune deficiency. In order to save Derrida’s intuition from both the collapse of different vantage points and from a quite bizarre reticence in taking into account of the immune value of rituals, our starting point will be René Girard’s œuvre and his reading of the role of immune logic in sacred systems and, more generally, in modernity. The threshold between the auto-immune reaction, immune deficiency and auto-immune disease, between the sacrifice who delimits and constitutes the self and the holocauste du peuple en détail, is the space where, constantly exposed to the risk of auto-denial, democracy lives.