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Agamben has claimed to work inside the tradition inaugurated by the archaeological method of Michel Foucault but not to fully coincide with it. “My method is archaeological and paradigmatic in a sense which is very close to that of Foucault, but not completely coincident with it. The question is, facing the dichotomies that structuralize our culture, to go beyond the exceptions that have been producing the former, however, not to find a chronologically originary state, but to be able to understand the situation in which we are. Archaeology is, in this sense, the only way to access present” (interview to Flavia Costa, trad. Susana Scramim, in Revista do Departamento de Psicologia – Universidade Federal Fluminense, Niterói, v. 18 - n. 1, 131-136, Jan./Jun. 2006, 132, translated by the author). However, the aspects in which Agamben follows Foucault's method and the ones he does not were never very clear. This situation seems to change with the edition of Agamben's most extensive and explicit texts on method, Signatura Rerum. Sul Metodo (2008, italian edition). The goal of this article is to identify the points of intersection between their methods and some points in which they differ.
The papers here collected are divided in an English and an Italian section, to facilitate the reader who is confident, or prefers, only one of these languages. In both sections, Critical Theory is addressed in a twofold way: as regards its origins in the so-called School of Frankfurt and as concerns its further and contemporary developments, from an interdisciplinary perspective.
Are Kantian philosophy and its principle of respect for persons inadequate to the protection of environmental values? This paper answers this question by elucidating how Kantian ethics can take environmental values seriously. In the period that starts with the Critique of Judgment in 1790 and ends with the Metaphysics of Morals in 1797, the subject would have been approached by Kant in a different manner; although the respect that we may owe to non-human nature is still grounded in our duties to mankind, the basis for such respect stems from nature’s aesthetic properties, and the duty to preserve nature lies in our duties to ourselves. Compared to the “market paradigm”, as it is called by Gillroy (the reference is to a conception of a public policy based on a criterion of economic efficiency or utility), Kantian philosophy can offer a better explanation of the relationship between environmental policy and the theory of justice. Kantian justice defines the “just state” as the one that protects the moral capacities of its “active” citizens, as presented in the first Part of the Metaphysics of Morals. In the Kantian paradigm, the environmental risk becomes a “public” concern. That means it is not subsumed under an individual decision, based on a calculus.