Italian idealism
Italian idealism, born from interest in the
Risorgimento Hegelianism
In the age of
The interest in the Hegelian doctrine in Italy spread especially for the works of
De Sanctis's concept of art and of literary history, inspired by Hegel, will stimulate the genesis of Crocian idealism.[2]
Augusto Vera, author of writings and commentaries about Hegel, was a famous philosopher in Europe, who interpreted the Hegelian Absolute in a religious and transcendent sense.[3]
An opposite interpretation was formulated by
Reconstructing the development of
Se la filosofia non è una vana esercitazione dell'intelletto, ma quella forma reale della vita umana, nella quale si compendiano e trovano il loro vero significato tutti i momenti anteriori dello spirito, è cosa naturale che un popolo libero si riconosca e abbia la vera coscienza di se stesso anche ne' suoi filosofi.[4] |
If philosophy is not a vain exercise of the intellect, but the real form of human life within which are compounded and find their true meaning all the past moments of the spirit, then it is natural for a free people to recognize itself and find the true conscience of itself in its own philosophers.[4] |
Spaventa reformulated the
Gentile and Croce
After a parenthesis characterized by
Every thing exists only in the mental act of thinking it: there are no single empirical entities separated from the trascendental consciousness; even the past lives only in the actual, present moment of memory. To Gentile, who considered himself the "philosopher of Fascism",[7] actual idealism was the sole remedy to philosophically preserving free agency, by making the act of thinking self-creative, and, therefore, without any contingency and not in the potency of any other fact.[6]Gentile reproached
Una concezione idealistica mira a concepire lo stesso assoluto, il tutto, come idea: ed è perciò intrinsecamente idealismo assoluto. Ma assoluto l'idealismo non può essere se l'idea non coincide con lo stesso atto del conoscerla; perché - è questa la più profonda origine delle difficoltà in cui si dibatte il platonismo - se l'idea non fosse lo stesso atto per cui l'idea si conosce, l'idea lascerebbe fuori di sè qualche cosa, e l'idealismo pertanto non sarebbe più assoluto.[8] |
An idealistic conception aims at conceiving the absolute, the whole, as an idea, and is therefore intrinsically absolute idealism. But absolute it cannot be unless the idea coincides with the act of knowing it, because — and here we find the very root of the difficulty in which Platonism is entangled — were the idea not the act itself through which it is known, it would leave something outside itself, and the idealism would then no longer be absolute.[8] |
Gentile made a pivotal distinction to factors concerning Idealism's own criteria for reality, which have stood since Berkeley's adage «esse est percipi» by distinguishing between the concrete real «act of thinking» (pensiero pensante), and the abstract «static thought» (pensiero pensato).[6]
To his actual vision was opposed since 1913 Benedetto Croce (1866–1952, cousin of Bertrando Spaventa) who in his Essay on Hegel interpreted Hegelian thought as immanentist historicism: he also understood the Hegelian dialectic of the opposites in a different way, integrating it with that of the «distincts».[6] According to Croce, in fact, the life of the Spirit also consists of autonomous moments that are not opposed, but rather distinct, that is:
Referring to Giambattista Vico, Croce identified philosophy with history, understood not as a capricious sequence of events, but the implementation of Reason, in the light of which it becomes possible the historical understanding of the genesis of facts, and their simultaneous justification with her own unfolding.
La storia non è mai giustiziera, ma sempre giustificatrice; e giustiziera non potrebbe farsi se non facendosi ingiusta, ossia confondendo il pensiero con la vita, e assumendo come giudizio del pensiero le attrazioni e le repulsioni del sentimento.[9] |
History never metes out justice, but always justifies; she could not carry out the former act without making herself unjust — that is to say, confounding thought with life, taking the attractions and repulsions of sentiment for the judgments of thought.[9] |
Historian's task is therefore to overcome every form of emotionality towards the studied matter, and to present it in form of knowledge, without referring to good or evil.[6]
After having characterized Italian philosophical
See also
Notes
- ^ Guido Oldrini, Gli Hegeliani di Napoli, Milan, Feltrinelli, 1964.
- ^ Garin 2008, pp. 974–976.
- ^ Garin 2008, pp. 961–964.
- ^ a b Bertrando Spaventa, La filosofia italiana nelle sue relazioni con la filosofia europea, Giovanni Gentile ed., Bari: G. Laterza & f., 1908 (translated by Eugenio Garin, History of Italian Philosophy, Giorgio A. Pinton ed., vol. 1, page XLV, Rodopi, 2008).
- ^ Garin 2008, pp. 964–974.
- ^ a b c d e f g Garin 2008, pp. 995–1066.
- ISBN 9780820468389.
- ^ a b Giovanni Gentile, The Theory of Mind as Pure Act [1916], chapter XVII, § 1, pp. 253-254, translated by Herbert Wildon Carr, London, Macmillan, 1922.
- ^ a b Benedetto Croce, Theory and history of historiography [1917], p. 89, translated by Douglas Ainslie, London, Harrap, 1921.
References
- Garin, Eugenio (2008). History of Italian Philosophy. Translated by Giorgio A. Pinton. New York: Rodopi. ISBN 9789042023215.
- Myra E. Moss, Mussolini's Fascist Philosopher: Giovanni Gentile Reconsidered, Peter Lang, 2004 ISBN 9780820468389
- Myra E. Moss, Benedetto Croce: Essays on Literature and Literary Criticism, SUNY Press, 1990 ISBN 9781438413754
- Bruce Haddock, James Wakefield, Thought Thinking: The Philosophy of Giovanni Gentile, Imprint Academic, 2015 ISBN 9781845408510
- Roger Wellington Holmes, The idealism of Giovanni Gentile, The Macmillan company, 1937
- Patrick Romanell, Croce Versus Gentile, AMS Press, 1982 ISBN 9780404169794
- Giuseppe Casale, Benedetto Croce Between Naples and Europe, Peter Lang Pub Incorporated, 1994 ISBN 9780820420547
- (in Italian) Eugenio Garin, Cronache di filosofia italiana. 1900-1943, Bari, Laterza, 1955
- (in Italian) Ugo Spirito, L'idealismo italiano e i suoi critici, Florence, Le Monnier, 1930
- (in Italian) Augusto Guzzo, A. Plebe, Gli hegeliani d'Italia, Turin, Società editrice internazionale, 1953
- (in Italian) Guido Oldrini, L'idealismo italiano tra Napoli e l'Europa, Milan, Guerini, 1998 ISBN 9788878028715
- (in Italian) Piero Di Giovanni, Giovanni Gentile: la filosofia italiana tra idealismo e anti-idealismo, Milan, FrancoAngeli, 2003 ISBN 9788846451019
- (in Italian) ISBN 9788858762837
- (in Italian) ISBN 9788858766705
External links
- "Idealism (italian) and after". Routledge History of Philosophy. Taylor & Francis e-Library. 2005. Retrieved March 6, 2018.
- "Idealism and Liberalism in an Italian 'New Liberal Theorist'". The Historical Journal. 1987. Retrieved March 6, 2018.
- Michele Ciliberto (2012). "Idealismo e non idealismo: il contributo italiano alla storia del Pensiero" (in Italian). Treccani. Retrieved March 6, 2018.
- Gianluca Miligi (2002). "L'idealismo italiano: intervista a Gennaro Sasso" (PDF) (in Italian). Istituto della Enciclopedia Italiana, per l'Enciclopedia Multimediale delle Scienze Filosofiche. Retrieved March 6, 2018.
