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Eighty years after the publication of the famous work L'être et le néant, from which this essay takes its starting point, we aim to re-examine the subjectobject relationship. The philosopher, starting from the questions and also from the theoretical difficulties faced by Husserl, Hegel and Heidegger, focuses on the problem of corporeity. The body is presented almost as if it were a bridge placed between the interiority of the activities of consciousness, referring to the body that I feel and I live and the external world, grasped starting from my body made an object by others, looked at, stripped and manipulated like the inert bodies of things and, also, capable of action and orientation similarly to the body of Others. Split into its four ontological dimensions (three in Sartre's work), irreconcilable with each other, the body thus understood ends up, although the intent was opposite, by making the terms of the dialectical relationship even more distant, precipitating the relationship of being between the two in an undefined spatiality, inhabited by nothingness and the absurd. However, if it is true that we are made of flesh in a world of flesh, that we are bodies in a world of bodies, it is appropriate to clarify how we are beings of/in this world. Is it therefore possible to reconcile the subjective dimension and the objective dimension, thus resolving Cartesian dualism? Can Sartre do it? [ABSTRACT FROM AUTHOR]

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The intervention starts from an anti-Cartesian epistemological turn that took place in the 1900s. Compared to the classic separation of subject / object, over the course of the century of globalization, there has been a progressive introduction of the subject: in physics, biology, medicine, etc. Particularly in medicine, this entailed a reconsideration of the doctor-patient relationship, which led to a transformation of the "paternalistic relationship" into a relationship of "therapeutic alliance", but also to a "defensive attitude" towards the patient. Something similar, in our opinion, is happening with the introduction of the subject in teaching. This involves a changed relationship between teacher and learner and a reconsideration of the discipline, in particular of philosophy. The attempt is to understand which philosophy and which learning, in this changed context, is possible or desirable. [ABSTRACT FROM AUTHOR]

Descartes is usually considered as the father of Western rationalism and the thinker who made the cogito and the subjective element the cornerstone of philosophical investigation. This article aims to analyze the history of this hermeneutic paradigm by verifying the main turning points which transformed this reading into the traditional approach to Cartesian thinking and modern philosophy. Starting from M. Heidegger's analysis, the article proceeds backwards and identifies the main phases of this interpretation giving a sharper focus on F. Nietzsche, F. W. J. Schelling, G. W. F. Hegel and, lastly, I. Kant. At the end of the analysis, the article highlights the significant continuity of the different interpretations: even those philosophers, such as Heidegger and Nietzsche, who radically questioned the Cartesian modernity paradigm, assumed the same interpretation which supported that paradigm among their premises and allowed this interpretation to prosper and dominate the hermeneutic scene still nowadays. [ABSTRACT FROM AUTHOR]

This paper investigates the concept of étendue intelligible, as used by Malebranche to frame a metaphysical theory on top of the concept of space, a new perspective on ideas and a solution (from his point of view) to Cartesian issues about the nature of thought and its relationships with extension. In particular, attention is paid to the reasons why the étendue intelligible is, for Malebrance, the joining link between the human mind and God. Such a connection is emphasized not only for its metaphysical meaning but also for the intrinsic relevance of a topological view of ideas. [ABSTRACT FROM AUTHOR]