establishing the relation between the of and the of “history philosophy” “science it clear the former is the In a much debased philosophy” making latter’s Hauptsache. form, the impact of thought accounts for the unreflective use of catchwords such Hegel’s as and in the “alienation,” “ideology,” “fetishism,” “contradiction,” “superstructure,” current vocabulary of journalists and high-school students. How were we to understand this? That makes the starting point. 3 Intercultural history of philosophy is by its nature multilingual. Today, we can interrogate texts among different alphabets. Philosophy is particularly apt for experiments in multilingual semantic alignment, because of its essential, non-redundant lexicon, which is the result of longstanding codifications. For instance, a textual string in the Ancient Greek alphabet such as nosce te ispsum, γνῶθι σεαυτόν (gnōthi seautón), “know can be transliterated today biunivocally in the Roman alphabet and, due to yourself” constant Unicode development, shall produce in the near future new reliable biunivocal transliterations. The issue is access and content dissemination of intercultural contents. The solution is the new discipline of the intercultural history of philosophy, alongside with the setting up of an open lab environment for experimentation, creative applications and services consisting of a flexible and open infrastructure for an intercultural presentation of key-concepts, such as Amor, Bios, Conscientia, Lex, Libertas, Memoria, and Methodus, Nihil, Paideia, Persona, Polis, Topos. Scholars in digital humanities agree in seeing a handful of leading models for the future of the book. There is the vertical model for setting up e-books, advocated by Robert Darnton, according to which the reader of a hypertext shall start at the top level by
establishing the relation between the “history of philosophy” and the “science of philosophy” making it clear the former is the latter’s Hauptsache. In a much debased form, the impact of Hegel’s thought accounts for the unreflective use of catchwords such as “alienation,” “ideology,” “fetishism,” “contradiction,” and “superstructure,” in the current vocabulary of journalists and high-school students. How were we to understand this? That makes the starting point. 3 Intercultural history of philosophy is by its nature multilingual. Today, we can interrogate texts among different alphabets. Philosophy is particularly apt for experiments in multilingual semantic alignment, because of its essential, non-redundant lexicon, which is the result of longstanding codifications. For instance, a textual string in the Ancient Greek alphabet such as γνῶθι σεαυτόν (gnōthi seautón), nosce te ispsum, “know yourself” can be transliterated today biunivocally in the Roman alphabet and, due to constant Unicode development, shall produce in the near future new reliable biunivocal transliterations. The issue is access and content dissemination of intercultural contents. The solution is the new discipline of the intercultural history of philosophy, alongside with the setting up of an open lab environment for experimentation, creative applications and services consisting of a flexible and open infrastructure for an intercultural presentation of key-concepts, such as Amor, Bios, Conscientia, Lex, Libertas, Memoria, Methodus, Nihil, Paideia, Persona, Polis, and Topos. Scholars in digital humanities agree in seeing a handful of leading models for the future of the book. There is the vertical model for setting up e-books, advocated by Robert Darnton, according to which the reader of a hypertext shall start at the top level by
20130711161908_TraditionInnovation.docx