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The article explores the relationship between inter-, trans-, and polydisciplinarity in contemporary humanities. It highlights philosophy's role in fostering critical thinking and methodological reflection. The phenomenon of intersubjectivity/interculturality is discussed in today's network society, emphasizing the ongoing exchange between individual consciousness and interpersonal perception within metadisciplinary philosophical studies. The article illustrates the practical application of metadisciplinarity through a PhD program at Kyiv National Linguistics University, advocating for the reintroduction of philosophy into modern education. It proposes an interdisciplinary segment, "Philosophy of Science and Methodology of Humanitarian Knowledge," integrating philological and professional teaching with philosophy to cultivate reflective and critical skills. The program aims to equip postgraduate students with knowledge of logical, methodological, and epistemological shifts, applicable in teaching. Ultimately, it asserts that combining specific scientific knowledge with philosophical principles in education shapes a flexible and deep conceptual framework, enhancing modern scientific and philosophical discourse. This multimodal approach to metadisciplinary philosophy fosters innovative paradigmatic trends. [ABSTRACT FROM AUTHOR]

The search for a constructive strategy to overcome socio-economic and environmental imbalances in technogenic civilization is of great importance in modern science and philosophy. The article aims to discuss the scientific and philosophical potential of the holistic approach as a specific methodology and worldview. To achieve this goal, the authors clarify the understanding of the term "ecology" as an interdisciplinary field encompassing both natural and social aspects, which is the key to the modern analysis of environmental problems and the search for their solutions. The study of the doctrines of "new humanism", "world balance for mankind", and "new enlightenment", which were presented in the reports to the Club of Rome, allows one to find out the ethical and metaphysical foundations of the new paradigm of holism, its prognostic potential. [ABSTRACT FROM AUTHOR]

Zoos consistently implement codes of conduct in efforts to manage visitor behaviour. However, few studies have examined the use of the codes of conduct in zoos, even though they carry significant ethical implications regarding the relationship between humans and animals in society. This study provides an explorative investigation into the use of codes of conduct at the Chengdu Research Base of Giant Panda Breeding (Panda Base). Positioning the Panda Base as a place to negotiate the boundaries between humans and animals, this study surveyed visitors' initial engagement with the Base's code of conduct, their compliance with the code, and their assessment of the code. The findings point to a significant disparity between how visitors engage with and perceive the value of the code, which failed to prevent visitors from having close contact with animals at the Panda Base. We argue that Foucault's philosophy on taboos in modern society can help us understand the ineffectiveness of the codes of conduct in zoos. However, Kant's philosophy can orient human-animal interactions more ethically and provide an opportunity to consider the significance of codes of conduct in zoos. Suggestions for improving the effectiveness of codes of conduct at zoos are provided. [ABSTRACT FROM AUTHOR]

The book "Pierre Gassendi: Humanism, Science, and the Birth of Modern Philosophy" edited by Delphine Bellis, Daniel Garber, and Carla Rita Palmerino aims to reaffirm the relevance of Pierre Gassendi's thought in the history of philosophy. The book provides an overview of Gassendi's philosophy and includes contributions from leading Gassendi specialists. It covers topics such as Gassendi's intellectual career, his epistemology, his adaptation of Epicurean philosophy, and his natural philosophy. The book is a valuable resource for anyone interested in studying Gassendi and his contributions to early modern philosophy. However, it does have some gaps, such as the lack of a systematic treatment of atomism and the limited discussion of Gassendi's materialism. [Extracted from the article]

Catherine Wilson's book, "Kant and the Naturalistic Turn of 18th Century Philosophy," challenges traditional interpretations of Immanuel Kant's philosophy. Wilson argues that Kant's main concern was the actualization of morality in humanity, and he saw threats to this goal from materialism, atheism, and the naturalistic turn of the Enlightenment. Wilson suggests that Kant's defense of freedom required limiting the scope of scientific knowledge to phenomena and relativizing space, time, and causality. However, Wilson also acknowledges that Kant held problematic views on race, gender, and democracy. Despite this, Wilson believes that Kant's conception of human exceptionalism warrants continued engagement with his ideas. [Extracted from the article]

In this conversation with Denise Ferreira da Silva, which unfolded over a period of twelve months, Hortense Spillers comments on critical political events and moments, which coincide with major markers in her academic trajectory. Each of these historical and personal milestones becomes, then, the backdrop against which one can appreciate how much of her thinking and writing are critical reflections and analytical interventions on questions and themes that prevailed at a given juncture. Through Spillers's comments on what has animated her writings on the Black sermon, the flesh, psychoanalysis, and Black culture, for instance, we gather the image that is the most appropriate presentation of Black thought, which is that of thinking in the thick of it. [ABSTRACT FROM AUTHOR]

William Faulkner constructed Absalom, Absalom! with techniques that allowed him to reach beyond his time and place to a historical grasp of problems that arise from a long past and that continue to shape our world nearly a century after the novel's publication. This essay explores that achievement through a double focus: touch and the intricate phenomenology of human sensory experience, combined with voice and the interplay of writing, speaking, and thinking in language. [ABSTRACT FROM AUTHOR]

The following essay explores Schelling's critique of what he refers to in Clara as modern philosophy's "impulse toward spiritualization", as represented by the character of the clergyman. Schelling's metaphysics embraces an organicism in which nature is the ground for the revelation of spirit, an organicism which implies that spirit becomes real as truth only insofar as it explains nature while testifying to the divine freedom from which all existence emerges. The following essay shows how Schelling himself understands the uniqueness of his metaphysics vis à vis his criticism of modern philosophy and its impulse to regard spirit as self-grounding. This essay proves that Schelling's organicism underscores the fact that spirit, without nature as its ground, lacks objectivity, and therefore, is reduced to the mere feelings of the subject. [ABSTRACT FROM AUTHOR]

This text explores the work of philosopher Charles Mills and his book "The Racial Contract," which examines white supremacist ideology and its influence on social and political theories. The author emphasizes the importance of considering the historical context of racial domination and incorporating the perspectives of the oppressed in developing comprehensive normative theories. The text also critiques existing theories and calls for a reevaluation of the ideals guiding social justice reform. It raises questions about whether current ideals are adequate for achieving justice in the face of white supremacist power structures. [Extracted from the article]

This article provides a scholarly biography of Albert the Great, a Dominican scholar, theologian, and researcher of nature. The authors highlight his natural philosophy and his role in rehabilitating Aristotle's works during a time when they challenged Christian faith. Albertus' research was characterized by his integration of scholarly texts, popular traditions, and personal observations, making him a sort of encyclopedist. The article also addresses the controversies surrounding Albertus' relationship with magic and occultism, emphasizing his focus on offering natural explanations for physical events. Overall, this book serves as an excellent introduction to Albert's thought and his contributions to Medieval natural philosophy. [Extracted from the article]

The book "Breaking the Spell. Philosophy, Drama, and Image in Plato" by Claudia Carbonell is a reflection on Greek philosophy and its relationship with image and drama. The author focuses on three late dialogues by Plato (Parmenides, Theaetetus, and Sophist) to analyze how images and literary strategies contribute to the development of Platonic theories and arguments. Carbonell argues that the dialogical form of Plato's writings is not only a form of philosophical communication but also reinforces the representational nature of philosophy. The book offers a philosophical reading of Plato's dialogues and shows how the image can be reflected upon, thought about, and dialogued in order to grasp the totality of reality. [Extracted from the article]

The article raises some of the philosophical relations between Spain and Latin America from the 16th century to the 20th century. Against the narrative of current philosophical historiography, according to which Spain contributed nothing to modern philosophy, the article argues that the debates around the humanity of the American Indians and the just war contributed to expanding the idea of humankind to the time contributions were made to international law; Likewise, that the political philosophy of Francisco Suárez contributed to founding the idea of contractualism and social contract in modernity. Finally, it is argued that seen from America, the Spanish Enlightenment, Krausism and the contributions of Ortega y Gasset allowed the entry of Our America into European philosophical modernity and its tradition. [ABSTRACT FROM AUTHOR]

The book "Dual-Aspect Monism and the Deep Structure of Meaning" by Atmanspacher and Rickles delves into the connection between the mind and the material world, specifically focusing on Jung's concept of the Unus Mundus, archetypes, and synchronicity. The authors argue that this concept extends beyond the collaboration between Jung and Pauli and applies to other influential figures in quantum theory. Divided into three parts, the book covers the philosophical background, theories of meaning, and three approaches to quantum theory. While it requires a solid understanding of quantum theory, the book offers profound insights into the nature of the psyche and the implications of quantum theory. The text also explores the Pauli/Jung Conjecture, which examines the relationship between psychology and quantum physics. The authors propose a dual-aspect monism framework, where the psycho-physically neutral base separates into mental and physical states that are structurally correlated, with archetypal patterns forming the foundation of this correlation. The text further delves into the implications of this conjecture for analytical psychology, synchronicity, and the nature of meaning in the world. [Extracted from the article]

This article provides an overview of the life and works of François-Pierre-Gontier Maine de Biran, an influential philosopher from the 18th and 19th centuries. Although relatively unknown today, Biran's ideas had a significant impact on French and European philosophy, influencing notable thinkers such as Henri Bergson, Jean-Paul Sartre, and Gilles Deleuze. Biran's philosophy centered around the body and the relationship between the physical and moral aspects of human existence. Recent translations of his works have sparked renewed interest in Biranian studies, leading to a deeper understanding of his contributions to various disciplines. The article also explores Biran's connections to psychology, physiology, and literature, particularly his influence on the question of the unconscious and subsequent philosophers and psychologists such as Pierre Janet and Marcel Proust. [Extracted from the article]

For many areas of philosophy, we lack an understanding of their developments between the fourteenth and seventeenth centuries. One such area is the development of the notion of final causation. The rejection of final causation is often described as one of the distinguishing hallmarks of so called Early Modern philosophy in relation to the Scholastic philosophical tradition. Our lack of understanding of the development of this notion in philosophy therefore impedes our ability to write an adequate history of philosophy spanning these centuries. In this article, the notion of final causation as treated in the works of Chrysostom Javellus (1472–1538) and Francis Silvestri (of Ferrara) (1474–1526) is presented. It is argued that the treatment of final causation in these thinkers is already shaped by concerns regarding finality that we find in Early Modern philosophy. [ABSTRACT FROM AUTHOR]

Bavinck's critical appropriation of modern grammar in discussing Christian doctrine has led to his being described as a thinker who is "modern yet orthodox." His appropriation of modern philosophy and psychology is clearly seen in his use of 'personality' in his doctrine of God and anthropology. This article argues that his use in these two areas demonstrates the organic ontology of creatures created in the image of their Creator. Thus, in understanding divine personality, human personality comes into focus, both theologically and psychologically. The article concludes with reflections on how the study of personality in Bavinck's writings helps one to understand his entire project. [ABSTRACT FROM AUTHOR]

Muhammad Iqbal, an Indian Muslim poet-philosopher and politician-activist, has had a significant impact on modern philosophy and history. Nauman Faizi's book, "God, Science, and Self: Muhammad Iqbal's Reconstruction of Religious Thought," aims to address the lack of critical analysis focused on Iqbal's philosophical work, "The Reconstruction of Religious Thought in Islam." Faizi argues that Iqbal's project expands modern epistemology by distinguishing between two types of knowing: the representational and the pragmatic. He explores how Iqbal's ideas can bridge the gap between science and religion, revitalizing religious thought within Muslim societies. While there are some remaining inconsistencies in Iqbal's thought, Faizi's analysis provides a detailed roadmap for understanding Iqbal's intentions and resolves many sources of confusion. [Extracted from the article]

Much modern philosophy considers whether addicts--people who have normatively atypical relationships to various substances--possess genuine moral responsibility. Are addicts the subjects of apt attributions of blame, particularly in the context of their drug use and the negative consequences thereof? One group, "choice theorists," tend to think so; another, "disease theorists," think not. Rather than take a side or synthesize them somehow, I argue that we should stop arguing about this question entirely. In order for the discussion to be worthwhile, it must satisfy the basic condition of pragmatic bearing: some action, permissible to execute in reaction to addicts' wrongdoing if they are morally responsible, but impermissible if they are not. I describe the set of arguably harmful actions often performed by addicts and enumerate the common penalties (which I collectively term "addict oppression" or, more neutrally, "addict sanctions") imposed upon them by institutions in response. If the basic condition holds, those who view addicts as morally responsible and those who do not must disagree on the permissibility of at least some such sanctions, on responsibility grounds. But dispatches from the discourse demonstrate that choice and disease theorists generally agree on the appropriateness of the sanctions and on the (nonresponsibilist) nature of the justification. When dispute does arise, it doesn't concern responsibility either. Neither the conclusion that addicts are morally responsible nor the conclusion that they aren't licenses a meaningful change in the social treatment of addicts by nonaddicts and institutions. In particular, discussion of addict moral responsibility is irrelevant to the material conditions of addicts. Finally, I turn to an idiosyncratic attitude of indecision about addict responsibility, often detectable in the literature and in public life. I suggest that this indecision reflects the uneasy superimposition of two distinct possible addict futures--recovery and liberation--and hang my hat on liberation. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including enhanced diversity, technical production, improved design, web administration, and gratitude.

The article celebrates the two-decade milestone of Contemporary Pragmatism, highlighting its commitment to fostering interdisciplinary dialogues and applying pragmatic methods to contemporary issues. Topics discussed include the journal's mission to promote original explorations and critiques of pragmatism, its relations with humanism and naturalism, and its encouragement of interdisciplinary work bridging philosophy with various fields .

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper surveys the transmission of the German idealist conception of freedom to Japan during the Meiji period and explores its significance to the subsequent development of the Kyoto School of Philosophy. My discussion focuses on, first, mapping the context in which Kiyozawa Manshi first adopted the German idealist conception of freedom; second, showing how Tosaka Jun criticized Nishida philosophy as a disguised form of German idealism; and third, considering Nishitani Keiji's rejection of the conception of freedom found in Western existentialism in favor of a conception anchored in Nishida philosophy. I show how none of these three philosophers rejects liberalism in toto, but how they reject one form to adopt another. [ABSTRACT FROM AUTHOR]

Copyright of Synergies Italie is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This document is an introduction to a volume of the Annals of Philosophy journal that explores the concept of realism in philosophy. The author acknowledges the ambiguity of the term and its significance in shaping our understanding of the world. The volume aims to delve into the problem of realism through metaphysical and epistemological discussions, shedding new light on the general meaning of the real. The text also addresses criticisms from psychologists and philosophers regarding our ability to know the real world and our own minds, as well as the illusory nature of phenomena such as the self and consciousness. It presents diverse perspectives on realism and its implications for metaphysics, epistemology, and ethics. The text concludes that while debates on realism persist, philosophy seeks to gain a better understanding of our beliefs and the world through careful analysis and investigation. [Extracted from the article]

This article formulates the conceptual basis of Dalit aesthetics emerging from the experience and materiality of Dalit life. This article departs from the mainstream idea of aesthetics in Indian and Western philosophical traditions. It contextualizes the concept of peripheral aesthetics, which emerges from cultural production from below the social strata. This article complicates the dominant notion of aesthetics as beauty, taste, and art and locates the idea of aesthetics in moral and ethical domains. Aesthetics is often thought of as one branch of philosophy, sometimes a secondary branch of little significance for the broad reaches of philosophical thought. This is occasionally odd since Kant, who is generally regarded as a founding figure in modern philosophy, sought out the aesthetic in his epistemological foundation and then developed a theory of aesthetics as the systematic unifier of knowledge and morality (Kant, 2000 p. 14). In recent years, aesthetics have revived and are slowly emerging from their philosophical eclipse. At the same time, it has been the subject of serious criticism and fundamental reconsideration. Philosophically, productive work in today's aesthetics is often more narrowly focused, looking at a specific domain and posing its specific question(s). This brings us to Dalit's specific aesthetic domain and poses questions about its idea of beauty; social relevance value, transformative potential requirement, and its disturbing use its language, image, and space. [ABSTRACT FROM AUTHOR]

This article examines the relationship between two ethical theories regarding freedom of the will, which are founded on two distinct interpretations of this concept. One perspective is based on the idea that our will is indifferent and that in order to be free, it should exclude any type of determination. The other ethical conception is based on the belief that our volition is spontaneous and that only violence and coercion should be excluded in order to preserve its liberty. However, according to the second theory, freedom is compatible with other types of determinations, such as those influenced by our nature, motives and passions or by our character. I will argue that the first theory was supported in different versions by prominent rationalist thinkers such as Descartes and Malebranche. This conception has gradually changed until it was rejected by other rationalists such as Spinoza and Leibniz, who will assume different versions of the second theory. Nevertheless, I will argue that a more coherent account of freedom as spontaneity was defended by David Hume. Consequently, I will attempt to reveal the subtle and gradual transformation that accompanied the transition from the first interpretation to the latter. [ABSTRACT FROM AUTHOR]

This essay reviews the pioneering anthology, American Aesthetics: Theory and Practice (2020), conceived, introduced, and edited by Walter Gulick--an active member of the Polanyi Society--with co-editor Gary Slater. With contributions by twenty highly qualified scholars and writers, the book takes its origin from a conference on aesthetics and American thought organized by Gulick and Slater. At the conference, the insight emerged that there is a pattern of significant relationships between the arts in America and aesthetic reflections by classic American philosophers. These include Alfred North Whitehead, William James, Charles Sanders Peirce, and John Dewey. In the course of reviewing the book, I argue that there is another aspect to the pattern of connections between the disciplines of art and philosophy described by Gulick and colleagues. The American philosophers brought out a revolutionary concept of "experience" recognized by the authors but not central to the book's thesis. This concept--called by such terms as "integral experience" and "pure experience"--reveals that experience at its core involves more than the sense data and reflection of modern empiricism. For the Americans, it involves creative agency, experiment, and discovery in its ongoing work of building coherence in the contexts of experience. The concept of integral experience--departing from the dualistic framework of modern philosophy and traditional empiricism--forms a center around which philosophic texts and works of art in the American scene revolve. The idea of experience as inherently creative, made explicit in American philosophy, is also a central principle found implicitly in American art. The innovative nature of this idea may be more clearly understood when viewed through the lens of Michael Polanyi's account of the process of discovery, including the principles of indwelling, breaking out, and the tacit dimension of experience. [ABSTRACT FROM AUTHOR]

The unity of man and nature is associated in many philosophical currents with different levels of world unity. This is especially true of al-Farabi's concept of the world under the moon. Although ontological problems are posed at a high level in the concepts of space and time in modern philosophy and classical physics, they become functions of infinity, which are absolutely separate from man. Of course, there is a mutual creative activity and inseparable unity of man and the world, which should not come as a surprise after the concepts of "light world" and the twin of man and the world in Kazakh culture. Here we can talk about the correctness and falsity of the world around the ancient man of the East, about the "maya" of his world, but the path to man - the real Tao - becomes clear from the moon, and the external being - the landscape in motion. only. It is possible to say that cognition in these cultures is whole, specially reflected; it does not divide the world into parts, it does not study it in detail, it does not lose the "colors" of the world, it is not rationalized; where attempts to blindly conquer nature are irrational, and so on. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper intertwines the Hobbesian curriculum elements presented at Leviathan's chapter XXX with Natural Laws described in chapters XIV and XV. The analysis was divided in 4 phases: 1) listing chapter XXX educational contents; 2) finding Natural Laws aspects which were potential equivalents to the content listed; 3) comparing pertinent arguments and theoretical points to those correspondences; 4) emphasizing interpretative insights that resulted from the analytical comparison. Such methodological approach justifies the few references to texts other than Leviathan. Amongst the findings, the paper underlines that all curriculum elements could be articulated with, at least, one Natural Law, being the third law the most frequent. [ABSTRACT FROM AUTHOR]

This study undertakes a comprehensive examination of selected Qur'ānic verses, employing stylistic and semiotic analysis to uncover and explore the natural philosophical considerations inherent within them. Simultaneously, the researcher develops a significant aspect of this stylistic and philosophical study aiming to substantiate Bruce MacLennan's philosophical theory, Modern Natural Philosophy, which focuses on our/human beings' sensitivity to our environments, bodies and interior states. The study comes up with stating that the selected Qur'ānic verses require our physical and mental abilities to contemplate and establish connections between verses related to human nature and the ecological reality of our environments. The study identifies the modernization of Qur'ānic truths that are connected to our physical and mental realities and the ecological reality of our natural and constructed environments, signifying that the Holy Qur'ān epitomizes essentially continuously the reason and wisdom of the existence of human nature. [ABSTRACT FROM AUTHOR]

Dēnkard (Acts of the religion), written in Pahlavi, is a summary of 10th-century knowledge of the Mazdean religion and is described by Jean de Menasce on the title page of his translation as a 'Mazdean encyclopedia.' The Dēnkard VI (Book VI of the Dēnkard) is representative of late antique and early medieval Zoroastrian ethical ideas. This article analyzes Book VI of the Dēnkard based on modern moral philosophy and introduces it as a candidate for early consequentialism and capitalism. The first generation of Iranian studies scholars in the late 19th and early 20th centuries such as Buch, Darmesteter, and Menant were aware of these concepts and even explained some of them, but the next generation did not take them seriously. This article also analyzes paymān (the 'right measure'), that is the ancient Iranian 'golden mean,' in Book VI of the Dēnkard and shows the similarities and differences between paymān and the Aristotelian 'golden mean.' Probably, due to the biblical tradition in the interpretation of ancient religious texts or the anti-utilitarianism and anti-capitalism atmosphere in the second half of the 20th century, many scholars like Shaked inclined to the view that paymān is the main ethical principle of the Dēnkard VI and neglected its consequentialist and capitalist concepts. [ABSTRACT FROM AUTHOR]

The essay aims to present the possibility of an history of modernity in which the texts of artistic coctrines presents changes that would come to be characteristic of the modern philosophy. [ABSTRACT FROM AUTHOR]

The National Catholic Bioethics Quarterly's latest issue commemorates the thirtieth anniversary of Pope St. John Paul II's encyclical Veritatis splendor. The encyclical emphasizes the significance of moral truth and addresses key questions about the Church's moral teachings. It explores the connection between the ontological and moral realms and delves into the divine plan for human salvation. The encyclical also offers guidance to moral theologians and educated Catholics in distinguishing between convenience and excellence. It stresses the importance of living an authentic moral life and not conforming to the moral climate of society. The text discusses the significance of the papal document Veritatis splendor, issued by Pope John Paul II in 1993. It addresses the principles of moral theology and the necessity for Catholics to adhere to them. The text also examines the historical context in which the document was released, with the Church facing challenges to its moral teachings. Various scholars contribute to the text, discussing the impact and relevance of Veritatis splendor in areas such as human rights, natural law, conscience, and moral decision-making. The overall message is that while living according to moral principles may be challenging, it is not impossible. [Extracted from the article]

Copyright of Revista Cultura Económica is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the concept of biopolitics as developed by Michel Foucault in the 1970s. It discusses Mika Ojakangas' book on the Greek origins of biopolitics, which argues that Aristotle's political philosophy can be seen as biopolitical. However, there are criticisms of this interpretation, particularly regarding the reduction of Plato and Aristotle's ideas to deterministic natural philosophy. The article also discusses various interpretations of Aristotle's model of politics and its relationship to the concept of nature. It critiques Agamben's approach to ancient biopolitics and suggests a more modest interpretation that focuses on the minimal requirements for human beings to be acknowledged as members of a political community. The article concludes by discussing the relevance of Foucault's analysis of neoliberal biopolitics in the context of the COVID-19 pandemic. [Extracted from the article]