Why was the defense of the free market during the pandemic crisis considered unthinkable for many, while for some, a necessary condition for the protection of human freedom? How can individual egoism in a capitalist economy function as effective altruism for the benefit of humanity? Rand's positions and Singer's arguments in the second article of the series on philosophical discourse amid the global coronavirus crisis.

This essay is attempting to clarify the meaning of the word "physei" in Aristotelian political theory, and especially to interpret how it is used in “Politica” particularly in the passages referring to the nature of the city and the people. This thesis is opposite to the reading of Aristotle in the light of political naturalism, because the naturalistic approach does not reflect totally the spirit of Aristotle's political theory. 

My aim here is to approach six “easy” pieces of political philosophy, as a structured introduction, considering that their simplification can help -if not anything more- “freshen up” our political thinking. The issues considered here relate to the notions of social contract, the contention between communitarianism and liberalism, the values of equality and freedom, as well as the assessment of the political situation in financial terms or in evaluative terms of conservation and progress.

Why is it not self-evident that it is better to save five lives and let one die? What does a “fair” health system mean? Moral and political views on health with Kant as a starting point, in the third article of the series on the role of philosophy as a treatment for the irrationality that dominated public discourse during the pandemic.

How did the public debate regarding the return to a lost sociability bring us back to Aristotle during the pandemic? What is the essence of Aristotelian communitarianism, and why is uniting people for economic gain or to deal with dangers not enough for our well-being? What does Sandel suggest about returning to the lost values of political and social life? The fifth article in the series on how philosophy contributed to the treatment of irrationality in the days of the pandemic.

It is certain that this virus crisis, like all similar crises in the history of mankind, will soon be overcome and life will return to its normal pace. The important thing is to overcome it in the least painful way for all of us. And let us always bear in mind that every crisis is an opportunity.

Children are bombarded with stupid things. They grow up in a world whose defining characteristic is stupidity. Everything moves fast, rolling on the surface of knowledge with such ease, that the “ice” that separates us from its essence is never cracked.

A tiny virus, an insignificant particle invisible to the naked eye, came to suggest in the harshest and at the same time ironic way to humanity the fragility of life. In the ninth article regarding the philosophical discourse during the pandemic, some thoughts on mortality, existential anguish and the meaning of life, on the occasion of Simon Critchley’s article in the NY Times.

How did philosophy contribute to the treatment of irrationality that prevailed in public discourse during the days of the pandemic? Why were Michel Foucault and Jeremy Bentham up to date again? What did Harari predict for the post-COVID-19 era and why should we be concerned with ethical issues related to biometric data? The new form of surveillance in the fourth article of the series on philosophical discourse regarding the global crisis.

Conspiracy theories, irrationality, and the propagation of false news have created a tragicomic version of the scenery during the pandemic. What happens when science can't provide us with satisfactory answers? Why is the image of events in politics more important than the events themselves? And why do people believe in unbelievable things? Michael Shermer, science historian, provides the answer in the seventh article on issues of philosophical discourse in the days of COVID-19.