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Profile: Venanzio Raspa (Università degli Studi di Urbino Carlo Bo)
  1.  21
    Venanzio Raspa (forthcoming). What Makes a Thing What It Is? Aristotle and Hegel on Identity. Acta Analytica:1-17.
    The notion of identity is investigated through Aristotle and Hegel as supporters of two different ontological conceptions: pluralism of substances and relational holism. Through Aristotle, I examine both the thesis according to which the identity of an object is constituted by its properties and the difficulties which this thesis encounters. Aristotle easily defines the identity in species, in genus, and in number; some problems arise regarding the identity of individuals: for these, it is not enough to indicate (...)
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  2.  85
    Venanzio Raspa (2008). “…The Most Memorable Don Quixote of a Great Cause”. Bergmann’s Critique of Meinong. In R. Egidi & G. Bonino (eds.), Fostering the Ontological Turn: Gustav Bergmann (1906-1987). Ontos Verlag 201-228.
    At first, I explain how Bergmann reads Meinong. As regards his method, Bergmann’s stated aim is to examine Meinong’s thought through all the stages of its development; but he is very selective in choosing exactly what to consider, not just within each of Meinong’s texts, but equally among his texts – indeed he completely ignores Meinong’s mature works. Moreover, he often alters Meinong’s thought by translating it into his foil ontology. As regards the content, Bergmann interprets Meinong as a reist (...)
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  3.  47
    Venanzio Raspa (2015). Crimine, Punizione, Destino. Per Un Superamento Della Vendetta. In G. Lorini & M. Masia (eds.), Antropologia della vendetta. Edizioni Scientifiche Italiane 231-249.
  4.  44
    Venanzio Raspa (2014). Storie, ipotesi, gradi di verità. Metodo. International Studies in Phenomenology and Philosophy 2 (2):141-163.
    Stories express hypotheses, interpretations of the world that have a certain degree of probability. To demonstrate this thesis I have adopted the notion of hypothesis, in a sense very close to the Meinongian concept of assumption, and a ‘metric’ conception of the values of the truth or falsity of a proposition – as that has been proposed in several ways by Peirce, Vasil’ev and Meinong. To show the the cognitive value of literary texts, and therefore their truth value, I take (...)
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  5.  49
    Venanzio Raspa (2013). The Reality of Lies. Filozofija I Društvo 24 (2):105-131.
    A lie is neither a false proposition, nor a mistake, nor a mere fiction; it is a type of fiction, an act, and precisely an intentional act. An act calls for a subject, and therefore a lie is inseparable from its subject. Together, they make up a real object: it has to be real, since a lie produces effects, and the cause-effect relationship only holds between real beings. Like every real object, a lie unfolds in a (phenomenological) context. But there (...)
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  6.  46
    Venanzio Raspa (2012). Is ‘Ought’ an Object? Meinong’s and Veber’s Answers. In T. Pirc (ed.), Object, Person, and Reality: An Introduction to France Veber. JSKD 53-65.
    Focusing mainly on Meinong’s "Über emotionale Präsentation" and Veber’s "Die Natur des Sollens", I examine their respective conceptions of ought. Meinong has not written a specific work on the ought, he deals with it as a part of his value theory. In "Über emotionale Präsentation" the ought is a property of being, which cannot be viewed as separated from a desiring subject. The ought is an ideal object of higher order; it concerns neither factuality nor non-factuality, but subfactuality, that is (...)
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  7.  44
    Venanzio Raspa (2006). Thinking with and on Meinong in Italy. In Meinongian Issues in Contemporary Italian Philosophy. Ontos Verlag 7-37.
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  8.  43
    Venanzio Raspa (2006). Fictional and Aesthetic Objects: Meinong’s Point of View. In A. Bottani & R. Davies (eds.), Modes of Existence. Papers in Ontology and Philosophical Logic. Ontos Verlag 47-80.
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  9.  6
    Venanzio Raspa (2015). Contraddizione, pensabilità, impossibilità. In P. Di Lucia & S. Colloca (eds.), L’impossibilità normativa. LED 127-148.
  10.  24
    Venanzio Raspa (2013). Meinong on Aesthetic Objects and the Knowledge-Value of Emotions. Humana.Mente. Journal of Philosophical Studies 25:211-234.
    In this paper I trace a theoretical path along Meinong’s works, by means of which the notion of aesthetic object as well as the changes this notion undergoes along Meinong’s output will be highlighted. Focusing especially on "Über emotionale Präsentation", I examine, on the one hand, the cognitive function of emotions, on the other hand, the objects apprehended by aesthetic emotions, i.e. aesthetic objects. These are ideal objects of higher order, which have, even though not primarily, the (...)
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  11.  17
    Venanzio Raspa (2000). „Wahrheit suchen und Wahrheit bekennen“: Alexius Meinong: Skizze seines Lebens. [REVIEW] Grazer Philosophische Studien 58:567-572.
    Es gibt Gegenstände, von denen gilt, daß es dergleichen Gegenstände nicht gibt. Dieser Satz hat dem Österreicher Alexius Meinong nicht nur Berühmtheit, sondern auch vernichtende Urteile beschert. Hindern konnten sie ihn jedoch keinesfalls daran, die weltweit bekannte Schule der Grazer Gegenstandstheorie zu etablieren. Wertphilosophische, erkenntnistheoretische sowie psychologische Schriften und die Gründung des ersten experimentalpsychologischen Laboratoriums in Österreich komplettieren das Schaffen dieses Philosophen. Meinongs Lebensgeschichte ist die Verquickung der Geschichte seiner Publikationen und der akademischen Aktivitäten seiner kleinen Schule von Schülern. Platz (...)
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  12.  5
    Carola Barbero & Venanzio Raspa (2005). Introduzione. I pregiudizi hanno le gambe corte. Rivista di Estetica 45 (3):3-26.
    According to Alexius Meinong, in order to give a philosophical explanation of the world we need to consider both existent and nonexistent objects, lest we fall into the "prejudice in favour of the real". The paper starts by examining some basic concepts of object theory seen as an existence-free science (modes of being, principle of independence of so-being from being, "Aussersein" and Meinong's paradox). There follows an exposition of Bertrand Russell's position, characterized by a "robust sense of reality", and afterwards (...)
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  13.  34
    Venanzio Raspa (1999). Łukasiewicz on the Principle of Contradiction. Journal of Philosophical Research 24:57-112.
    Łukasiewicz distinguishes three formulations of the principle of contradiction in Aristotle’s works: ontological, logical, and psychological. The first two formulations are equivalent though not synonymous, but neither of them is equivalent to the psychological one, which expresses not a principle but only an empirical law. Furthermore, the principle of contradiction is neither a simple and ultimate law nor is it necessary for conducting an inference, because the syllogism is independent of it. The further explanation of this concept leads Łukasiewicz to (...)
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  14.  4
    Venanzio Raspa (2006). Della “verità effettuale della cosa” e del riscontrare le cose. Riflessioni intorno al XV capitolo del Principe. In F. Del Lucchese, L. Sartorello & S. Visentin (eds.), Machiavelli: immaginazione e contingenza. ETS 151-184.
    Il lavoro si interroga principalmente sul significato di «verità effettuale della cosa». Dopo aver esaminato la nozione di vero da un punto di vista semantico e gnoseologico – nel primo senso, è vero, secondo Machiavelli, il discorso che riscontra le cose, nel secondo, il discorso che si fonda sull’esperienza, intesa come esperienza sia diretta (vissuta e osservata) che mediata (letta e ascoltata) –, giunge a definire la «verità effettuale della cosa» come «il discorso storicamente e empiricamente verificabile negli effetti, o (...)
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  15.  3
    Venanzio Raspa (2013). Stvarnost Laži. Filozofija I Društvo 22 (2):105-131.
    A lie is neither a false proposition, nor a mistake, nor a mere fiction; it is a type of fiction, an act, and precisely an intentional act. An act calls for a subject, and therefore a lie is inseparable from its subject. Together, they make up a real object: it has to be real, since a lie produces effects, and the cause-effect relationship only holds between real beings. Like every real object, a lie unfolds in a (phenomenological) context. But there (...)
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  16.  7
    Roger Vergauwen & Venanzio Raspa (1997). Possible Worlds with Impossible Objects: The Imaginary Logic of NA Vasil'év. Logique Et Analyse 40 (159):225-248.
    The paper investigates the system of 'Imaginary Logic' created by the Russian logician N.A. Vasil'ev (1880-1940), considered by some to be a forerunner of paraconsistent or intuitionistic logics. It is shown how he constructs a logic without the law of contradiction redefining the concept of negation. Vasil'ev singles out two levels of logic, an external one which is absolute and one depending on commitments in relation to cognizable objects which is not absolute. His reconstruction of the syllogism shows the viability (...)
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  17.  2
    Venanzio Raspa (2012). Description and criticism of the social world: Two tasks of documentality. Rivista di Estetica 52 (2):143-162.
    The paper examines the constitutive rule of the Documentality (object = written act), its explanatory power, and the role that writing and relations play in it. The social object is explained as a hybrid object, of higher order, consisting of heterogeneous parts; its identity is determined, amongst other things, by the relations it entertains with other entities. In the second part, after criticizing Searle’s notion of collective intentionality, which fails to explain conflict situations, the article focuses on some political implications (...)
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  18.  2
    Venanzio Raspa (2005). Phantasie, phantasieerlebnisse und vorstellungsproduktion bei meinong. In Alfred Schramm (ed.), Meinong Studies, vol I. De Gruyter 95-128.
    Meinongs Untersuchungen über Phantasie, Phantasieerlebnisse und Vorstellungsproduktion sind ein wichtiger Bestandteil seiner Konzeption des Fiktiven. Nach Meinong verweist die Phantasie auf ihr Korrelat, das er in „Phantasie-Vorstellung und Phantasie“ (1889) mit den Phantasievorstellungen identifiziert. Solche Vorstellungen sind, da sie produziert werden, nicht einfach, sondern aus mehreren, miteinander in Beziehung gesetzten Elementen zusammengesetzt. Zur Erklärung, wie Phantasievorstellungen produziert werden, entwickelt Meinong die Theorie der Vorstellungsproduktion. Bei der Entwicklung dieser Theorie stellt der Essay „Über Gegenstände höherer Ordnung“ (1899) eine wichtige Etappe dar. (...)
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  19.  1
    Venanzio Raspa (2014). L’estetica dimenticata: la vicenda della scuola di Graz. Rivista di Estetica 54 (2):217-252.
    The essay gives an account of the aesthetics of the Graz school, focusing on the standpoint of the object as well as on that of emotions. Meinong’s reflection on aesthetics stems from a psychological background and comes subsequently to an ontological grounding. After examining the notions of imagination, phantasy-representation, relation and complexion, I show how the theory of production of representations, as well as that of higher-order objects, develops under the impulse of Ehrenfels’ concept of Gestalt qualities; both these theories (...)
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  20.  1
    Venanzio Raspa (2011). Segni, espressioni “umbratili” e oggetti finzionali. Semiotica e teoria della finzione in Meinong. Studi Urbinati. B: Scienze Umane E Sociali 81:161-193.
    The aim of this paper is to apply Meinong’s theory of signs to an analysis of literary texts. The focus lies on words and sentences which, according to Meinong, expressing fantasy experiences when they occur in literary texts. He distinguishes between “serious-like” and “shadow-like” fantasy experiences. The former can be detached from their fictional context, i.e., they are also understandable in other contexts. The latter, instead, are dependent on their fictional contexts. This implies that shadow-like fantasy experiences are less specific (...)
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  21.  1
    Venanzio Raspa (2005). Forme del più e del meno in Meinong. Rivista di Estetica 45 (3):185-219.
    In Meinong’s object theory there is, alongside a classificatory aspect, one having to do with degrees, increase and variation. This other aspect comes out of Meinong’s intention of extending his object theory’s aprioristic method to the empirical world. The forms of ‘more’ and ‘less’ concerning psychical experiences are first investigated; they consist in degrees of certainty of judgment and of shadiness (Schattenhaftigkeit) and seriousness (Ernstartigkeit) of imaginary representations and assumptions. Secondly, forms of variability regarding objects are shown, specifically the incompleteness (...)
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  22.  1
    Venanzio Raspa (2008). Individui e continui. Rivista di Estetica 48 (39):189-214.
    Starting with the philosophical reflections of the Italian writer C. E. Gadda, the paper offers a criticism of the traditional concept of an individual as something which is determinate, separate and autonomous. Gadda argues that an individual should be understood as an element which is in a multiplicity of relations with the other elements of the system inside of which it exists. The idea is developed on the basis of Spinoza's 'Ethics', but it shares many affinities with Peirce's notions of (...)
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  23.  1
    Venanzio Raspa (2001). On the Origins of Non-Aristotelian Logics. In V. Fano, M. Stanzione & G. Tarozzi (eds.), Prospettive Della Logica E Della Filosofia Della Scienza. Rubettino 73.
  24.  2
    Venanzio Raspa (2012). Descrizione e critica del mondo sociale: due compiti della documentalita. Rivista di Estetica 50 (1):143-162.
    The paper examines the constitutive rule of the Documentality (object = written act), its explanatory power, and the role that writing and relations play in it. The social object is explained as a hybrid object, of higher order, consisting of heterogeneous parts; its identity is determined, amongst other things, by the relations it entertains with other entities. In the second part, after criticizing Searle’s notion of collective intentionality, which fails to explain conflict situations, the article focuses on some political implications (...)
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  25.  1
    Venanzio Raspa (2012). Sollen: il dover essere è un oggetto?: le riposte di Meinong e Veber. Rivista Internazionale di Filosofia Del Diritto 89 (2):239-262.
    Focusing mainly on Meinong’s "Über emotionale Präsentation" and Veber’s "Die Natur des Sollens", I examine their respective conceptions of ought. Meinong has not written a specific work on the ought, he deals with it as a part of his value theory. In "Über emotionale Präsentation" the ought is a property of being, which cannot be viewed as separated from a desiring subject. The ought is an ideal object of higher order; it concerns neither factuality nor non-factuality, but subfactuality, that is (...)
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  26.  19
    Venanzio Raspa (ed.) (2006). Meinongian Issues in Contemporary Italian Philosophy. Ontos.
    The traditional and lively interest in Meinong's philosophy and related topics among Italian philosophers gives rise to this volume of MEINONG STUDIES.
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  27. Venanzio Raspa (2011). Segni, espressioni “umbratili” e oggetti finzionali. Semiotica e teoria della finzione in Meinong. Studi Urbinati. B: Scienze Umane E Sociali 81:161-193.
    The aim of this paper is to apply Meinong’s theory of signs to an analysis of literary texts. The focus lies on words and sentences which, according to Meinong, expressing fantasy experiences when they occur in literary texts. He distinguishes between “serious-like” and “shadow-like” fantasy experiences. The former can be detached from their fictional context, i.e., they are also understandable in other contexts. The latter, instead, are dependent on their fictional contexts. This implies that shadow-like fantasy experiences are less specific (...)
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  28. Venanzio Raspa (2011). Segni, espressioni “umbratili” e oggetti finzionali. Semiotica e teoria della finzione in Meinong. Studi Urbinati. B: Scienze Umane E Sociali 81:161-193.
    The aim of this paper is to apply Meinong’s theory of signs to an analysis of literary texts. The focus lies on words and sentences which, according to Meinong, expressing fantasy experiences when they occur in literary texts. He distinguishes between “serious-like” and “shadow-like” fantasy experiences. The former can be detached from their fictional context, i.e., they are also understandable in other contexts. The latter, instead, are dependent on their fictional contexts. This implies that shadow-like fantasy experiences are less specific (...)
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  29. Venanzio Raspa (2002). Sul superamento dello psicologismo secondo Theodor Lipps: ovvero su contenuto e oggetto, psicologia e logica. Discipline Filosofiche 12 (2):233-274.
    The paper discusses critically the evolution of Lipps's view on logic and psychology. According to Lipps, psychology is the fundamental science on which the other sciences are grounded, and "logic is a special discipline of psychology". Husserl criticizes such conception, which falls into a confusion of domains, and proposes the idea of a pure logic on the basis of the distinction between ideal and real. Lipps replies to Husserl maintaining that the overcoming of psychologism requires both a sharp separation of (...)
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  30.  1
    Venanzio Raspa (ed.) (2010). The Aesthetics of the Graz School. Ontos Verlag.
    This is the first volume devoted to the aesthetics of the Graz school. V. Raspa’s introduction gives an outline of the aesthetic themes and exponents of the school. D. Jacquette argues for a Meinongian subjectivistic aesthetic value theory. B. Langlet deals with aesthetic properties and emotions. Ch.G. Allesch presents Witasek's aesthetics in its historical context. Í. Vendrell Ferran investigates the aesthetic experience and quasi-feelings in Meinong, Witasek, Saxinger and Schwarz. R. Martinelli illustrates the musical aesthetics of Ehrenfels, Höfler and Witasek. (...)
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