No abstract

The paper deals with the views of a Russian political philosopher A. S. Panarin (1940 – 2003) on the West, the East, modernity, post-modernity, globalization, western liberalism and possible alternatives to the “end of history”, declared by an American politologist F. Fukuyama. Panarin analyzed the basic principles of the Western civilization and criticized the political culture of the West for its technocratic individualistic ultra-activism and the desire to spread westernization around the world. He saw the alternative to the American unipolar world in the Eastern tradition, as well as in the social ideas of justice and solidarity. The authors have made an attempt to integrate Panarin’s legacy into the continental European paradigm of political philosophy, comparing his views with the ideas of such European conservative thinkers and of the western New Left.

Carl Schmitt's personal history was notoriously closely linked to Spain, a nation with which he also shared religious faith and therefore partly a culture of origin. But Schmitt's thought was linked to Spain for many other reasons, which made this country, for the German thinker, a very particular point of view on the destiny of the world. From the political predictions of Donoso Cortés, to the decline of Eurocentrism, to the elemental struggle between land and sea, to guerrilla warfare, the role of this Western European country remained pre-eminent for Schmitt in the history of civilization.

Often, during the modern age, the idea of the people was linked to the sedentariness of life on a specific territory, and there is no doubt that the essence of an environment, that is its morphology, its endowments in terms of resources constitute a strong influence on the culture of a human community. Nonetheless, in the nineteenth and twentieth centuries it was often forgotten that many peoples developed within large human movements, just as for some cultures the transience of the environment of birth is a central element of their tradition. This article aims to give a partial and non-exhaustive vision of how stability and transience can both form the vision of the world of a people or of a cultural tradition, and to propose a draft of integration of these two perspectives within an institutional point of view.

The relationship between Marxism and religion has often been taken for granted. In fact, history shows how these areas have never been completely isolated and, at times, they have come together. In this article we will reflect on this relationship through some elements of primary importance in the discourse of Antonio Gramsci, as a theorist of the philosophy of praxis. We will compare some elements of the Sardinian author's thought with that of three protagonists of Catholic philosophical and political thought from as many different backgrounds: Joseph De Maistre, for the conservative sphere; Gilbert Keith Chesterton, for the Republican-Democrat; James Connolly, for the Communist one.