1. Relazioni -- v. 2. Comunicazioni e documenti.

La Filosofia Italiana nelle sue Relazioni con la Filosofia Europea.

In the last few years, an old question seems to have returned to the forefront among philosophers: is it improper to speak about national philosophical traditions? Or is it legitimate, for example, to identify a precise Italian philosophy and distinguish it from a French one? In the case it is legitimate, is it also beneficial to speak in such terms? Which are the risks and advantages of using national or territorial criteria as a principle for identifying different traditions of philosophical (...) thought? The essay analyses these questions, going through the main stages of the Italian philosophical historiography from Bertrando Spaventa’s theory of the “European circulation of Italian thought” to the “Italian Theory” of Roberto Esposito. (shrink)

El autor describe la línea de renovación de la filosofía italiana, que inaugura con Vico y Rosmini, "dos pensadores de envergadura", a pesar del hecho contrastado de que Vico no es uno de los autores más usados por Rosmini. Tal renovación da origen a una metaffsica antropológica integral que nutre el "pensar en grande" y que, por tanto, debería traspasar las fronteras de la Italia de ambos pensadores y contribuir a la regeneración de la civilización contemporánea.The author describes the (...) Italian philosophy’s renewing line, which begins with both Vico and Rosmini, "wo well-established thinkers", though Vico might not be one of Rosmini’s most mentioned authors. Such a renovated current gives rise to an anthropological all-out metaphysics, which nourishes the so called "big-deep thinking" and is expected to cross the Italian borders and make a significant contribution to the renewal of civilization. (shrink)

The New Realism Manifesto by Maurizio Ferraris criticises hermeneutics and postmodernism for their passive and conservative positions, claiming that they are responsible for having delegitimised all philosophical reflection on reality and ontology and favoured the affirmation of a “show-biz” society and a proprietary personalisation of politics. Gianni Vattimo answers this thesis, accusing realism of colluding both with the hierarchy of the powers-that-be and with technocracy and claiming the left-wing orientation of hermeneutics. But to be fair, Vattimo has noticeably changed his (...) own position with respect to the years of “weak Thought”, when every hypothesis of political intervention on reality and every project of transformation were excluded. Hermeneutics today merits being considered a sort of new and revolutionary “philosophy of praxis” in which a weakened Marxism joins up (improbably) with Nietzsche and Heidegger’s thought. Although bitter, the conflict between these positions, which openly claim an emancipationist orientation, is an indication of a process of radicalization of Italian philosophy that is also confirmed by the recent theses of other authors. However, in the absence of a rediscovery of that reality which more than any other has been obscured by postmodernism – the reality of work and the material processes of production and social reproduction – and in the absence of a real subject interested in an overall transformation of the contemporary world, the risk is that such radicalisation of the intellectual classes will stay incomplete and remain within a theoretical debate that is incapable of changing the imbalances and relations of subordination and dominion present in society. (shrink)