For millennia, human beings have constructed their existential meaning through the most varied deities. Humanity, in this process, also had the opportunity to experience a dialectical progression of cultures and divinities, mainly due to issues linked to colonization policies, wars and whatever else we can imagine in this sense.. The aim of this article is to reflect on the consequences of the extinction of peoples and their cultures, especially through the overlap of their deities. The methodology consists of reading and analyzing works that address issues ranging from mythology, religions, historical facts, to philosophical and decolonial aspects. It is concluded that the emptying of the sacred in Western society has made reality dangerous and unstable. By moving away from the sources of the sacred to embrace a materialistic and superficial reality, the human being has become a devourer of worlds, putting his own existence at risk.

The article seeks to present the interpretation of Karl Marx’s theory developed by the Soviet economist Isaak Rubin during the 1920s. Particularly interesting for our analysis is the debate carried out between Rubin and Isaak Dashkovsky regarding the theory of value and specifically the concept of abstract labor. The debate between the authors is expressed in issues of the Soviet journal Under the Banner of Marxism [Pod Znamenem Marksizma] and in the third and fourth editions of Rubin’s Essays on Marx’s Theory of Value. We will highlight how the debate with Dashkovsky led Rubin to refine his concepts, particularly his interpretation of abstract labor. Thus, the article seeks to recover the richness of the interpretations of these two Soviet economists concerning Marx’s theory of value. The debate also allows us to reflect on the nature of an economy in transition to socialism, fostering reflection on the potentialities and political consequences of Marx’s theory of value.

Vivekananda’s reinterpretation of Maya stands as one of the major intellectual developments in contemporary Hindu morality. In his search for new ethical foundations, he proposes a conception of Maya that goes beyond the reductionist interpretation as a mere illusion. This “erroneous” reading reinforced the image of a Hinduism supposedly incompatible with moral engagement and marked by quietism. By reintegrating Maya into reality, Vivekananda situates the philosophical debate into an ethical project, thus understanding the nature of the real becomes a condition for rethinking morality within the Hinduism of his time.

The review presents Social Energy: The Missing Link in Critical Theory as Hartmut Rosa’s intervention to place at the center of social theory the question of the force that sets society in motion. The problem is that many modern explanations describe structures and contradictions but fail to indicate where the “energy” that sustains practices, commitments, and change comes from, either by ignoring concrete struggles and suffering or by reducing motivation to an individual-psychological given. The aim is to reconstruct the category of “social energy” as a mediation between structure, culture, and lived experience, assessing its scope for diagnosing contemporary crises. As a point of reference, the review draws on Rosa’s own book and his proposal to understand modernity as “dynamic stabilization”, which requires increasing investments of energy. It then develops the definition of social energy, the critique of theories that underestimate it, its articulation with acceleration and the ecological crisis, as well as readings of phenomena such as burnout and political withdrawal, alongside the relation between alienation and resonance and the notion of mediopassivity. The outcome is the claim that “social energy” is a promising concept for interpreting subjective exhaustion and democratic fatigue and for rethinking critical diagnoses of the present, even if it calls for stronger normative grounding and more explicit empirical mediations.

The article examines the methodological problem of how to write the history of Brazilian philosophy, focusing on the tension between historicist and structuralist approaches and their effects on the interpretation of nineteenth-century Brazilian thought. Its objective is to reassess the main historiographical models — especially Cruz Costa’s historicism and Bento Prado Jr.’s structuralist reading — and to propose an alternative method capable of doing justice both to the textual rationality of the doctrines and to their concrete historical insertion. The central problem is twofold: on the one hand, the widespread negationist thesis that denies the existence of a genuine system of philosophical works in nineteenth-century Brazil; on the other, the reduction of historiography either to the evolution of a supposed national “soul” (psychologistic and historicist bias) or to a series of discontinuous epistemological cuts detached from their causal and social conditions. The article is structured in three main movements: (1) reconstruction of Bento Prado Jr.’s theses on the inexistence of a philosophical system in nineteenth-century Brazil and on the limits of historicism and psychologism; (2) critical evaluation of these theses, showing that, when Antônio Cândido’s criteria of “system of works” are applied to nineteenth-century Brazilian philosophy, it is possible to identify authors, works, public and thematic networks that constitute a genuine philosophical system; (3) presentation of an alternative method based on the complementarity between text and context and on the notion of “historical drift”, which articulates continuity and discontinuity without appealing either to a metaphysical national spirit or to an ahistorical structuralism. The main result is a positive requalification of nineteenth-century Brazilian philosophy and the formulation of a more balanced historiographical framework, capable of integrating reasons and causes, doctrines and social conditions, in the study of Brazilian philosophical traditions.

This study undertakes a comparative reading of three canonical epics India’s Mahabharata, Portugal’s Os Lusíadas, and Spain’s El Cid to examine how divine justice is constructed, justified, and selectively distributed within epic traditions. Although emerging from distinct cultural and theological frameworks, each text articulates a moral universe in which divine authority legitimises human hierarchies. The central inquiry asks: Do epics truly represent divine justice, or do they reproduce the social and gendered hierarchies of their times under the illusion of moral order? The paper examines how heroism is sanctified through divine alliance Krishna’s counsel to Arjuna, God’s blessing upon El Cid, and the Olympian favour bestowed on Vasco da Gama revealing how divinity operates as both moral compass and instrument of exclusion. Women, meanwhile, are rendered sacred yet silenced: Draupadi’s public humiliation, Doña Jimena’s passive resistência, and the allegorical femininity of Os Lusíadas expose the gendered boundaries of virtue. Parallel to this, the marginalization of Karna and Ekalavya in the Mahabharata resonates with the racial and religious exclusions in Iberian epics, where Christian and European identities are exalted as divinely ordained. By juxtaposing these texts, the paper argues that epic literature encodes a theology of hierarchy an enduring structure that sanctifies inequality as divine will. The conclusion reflects on the persistence of these epic ideals in shaping modern conceptions of justice, morality, and gender, suggesting that the voices silenced in the epics continue to echo in contemporary forms of social exclusion.

Rooted in the Indian knowledge system, the triad of satyam (truth), shivam (goodness), and sundaram (beauty) offers a holistic approach to knowledge that finds surprising resonances in Italian philosophical thought. This research paper examines the epistemological parallels between the Indian concepts of satyam (truth), shivam (goodness), and sundaram (beauty) and their counterparts in Italian philosophy. Using a comparative approach, this paper examines how the two traditions address the nature, sources, and limitations of knowledge. Indian epistemology, particularly in the Ny?ya tradition, integrates satyam, shivam, and sundaram into a unified worldview, while Italian Renaissance thought sought to merge art, science, and philosophy, reflecting a multidimensional view of knowledge. The paper highlights similarities, such as the emphasis on empirical evidence in both traditions. For instance, Indian epistemology values pratyaksha (direct perception) and anumana (inference), which neatly parallels European empiricism as we see it in the works of Francis Bacon and John Locke. The paper also examines the contributions of Giambattista Vico and Benedetto Croce in Italian thought, noting their unique perspectives on truth, morality and beauty. While comparing these two, Indian and Italian traditions, the paper underscores the importance of cross-cultural philosophical inquiry of our understanding and knowledge. It advocates for a more inclusive and global perspective in epistemology, showing how diverse philosophical viewpoints can enrich our grasp of truth, goodness, and beauty.

La Bhagavad Gita, un testo sacro indù di 700 versi tratti dal Mahabharata, trascende le sue origini religiose, offrendo un messaggio universale di valore senza tempo. Questo studio esplora il significato della filosofia della Gita e della sua traduzione, con particolare attenzione all'Italia. Riconosciuta per aver fornito soluzioni a sfide umane come la violenza, l'egoismo e la perdita di valori, la Gita funge da guida pragmatica per la vita moderna. Tradotta in circa 82 lingue, di cui almeno 65 straniere, la Gita raggiunse l'Europa nel XVIII secolo attraverso l'Asiatic Society, con la prima traduzione inglese di William Jones nel 1785. In Italia, la Gita acquisì l’importanza con la traduzione anonima del 1981, La Bhagavad Gita, Così com'è, che rimane fedele all'originale sanscrito, accompagnata da traslitterazione, glossario e spiegazioni dettagliate. La presenza della Gita in Italia è rafforzata dalle organizzazioni come l'ISKCON e l'Unione Induista Italiana, che ne promuovono la filosofia attraverso eventi culturali e accademici. La Gita ha influenzato anche l'arte italiana, come si evince dalle opere di Giampaolo Tomassetti, ed è stata ufficialmente riconosciuta dal Parlamento italiano nel 2012. Questo articolo evidenzia come gli insegnamenti della Gita, incentrati sul Karma Yoga e sull'armonia spirituale, affrontino le crisi globali, promuovendo la pace e i valori umani. L'analisi sottolinea l'integrazione della Gita nella cultura italiana, dimostrando la sua universalità e la sua continua rilevanza.

The political action of women in conditions of subalternity has been increasingly discussed in works that address different feminist epistemologies. It is no coincidence that molecular political actions such as the Chipko movement, that is, those with little impact, daily and singular, gain strength in the discovery of a world where other ways of living are associated and intertwined with nature. This rediscovery of the world – a new association between existence and coexistence – starts with women in their everyday politics, generating cosmopolitical propositions, as suggested by Isabelle Stengers, in which life in its simplicity connects to the whole not by its greatness or universal identification, but, above all, by its singularity. In these small contexts of great impact, it is possible to analyze how the concept of alienation from the world, proposed by Hannah Arendt, is reinterpreted, promoting a rapprochement between the ways of living on planet Earth and the creations of human beings as part of this whole. This paper therefore aims to reflect and analyze the development of the Chipko movement throughout the 1970s, through 5 residual photographs taken from that context. Using as its main theoretical basis the ideas of 5 authors: the cosmopolitical propositions of Isabelle Stengers and the worldview of Hannah Arendt, the Three Ecologies of Felix Guattarri, the intellectual production of activist and scientist Vandana Shiva – who was in Chipko – and the imagery conceptions of Georges Didi-Huberman, a case study is proposed through Chipko to considering how singular political actions in the broader context of the political field can build new possibilities of relationship with the world, as well as with the political and development practices of the same.

This article seeks to introduce Nietzsche's Übermensch as an alternative for overcoming humanity itself. To this end, the way taken will one to begin with a genealogical analysis of moral values themselves, emphasizing that the morality of the weak ones is the negative nihilism because it denies earthly existence. This nihilism has resulted in the reactive nihilism, which is the nihilism of the death of God; in turn, it resulted in the passive nihilism, which is the nihilism of humanity's exhaustion which becomes absolute disbelief of everything. This will highlight the reason why Nietzsche has recommended overcoming humanity itself, from the perspective of the Apollonian x Dionysian dichotomy, since the development of the arts is connected to these two impulses and that are the arts that makes life possible, not by denying it, but rather by tragically affirming it.