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Excerpt from Considerazioni Sopra le Dottrine Religiose di Vittorio Cousin, per Servir di Appendice Alla Introduzione Allo Studio della Filosofia Le accuse ch 10 muovo contro le dottrine del sig. Cousin nella mia Introduzione allo studio della filosofia benchè bre vemente espresse essendo gravissime, ragion vuole che siano ben provate. Io mi reputo tanto più in obbligo di farlo che I' illustre Autore negli ultimi suoi scritti protesta altamente di non meritarle. Dichiarazione che ogni lettore assennato accet terebbe tanto più (...) volentieri quanto è più lodevole e degno di un animo generoso il ritrattar gli errori in cui la giovinezza, I' esempio el' indole dei tempi possono precipitare gl' ingegni più eminenti. Il panteismo e la miscredenza sono così fatali a chi segue un cattivo metodo nelle sue speculazioni, che una mente eziandio capacissima può esserne sedotta non ostante la loro falsità ed assurdità intrinseca. Quanti sono al dl d' oggi, a cui sia toccata la buona sorte di ricevere debitamente la fede cattolica, e di conservarla fra le tristi influenze del secolo? Quanti che nel dar opera agli studi speculativi siano provve duti di una buona metodologia? Certo pochissimi; e niuno sicuramente vorrà recare a colpa del sig. Cousin se pagò anch' egli il fio all' infelicissima età in cui a noi tutti è toccato di nascere. Imperocche, quando non si è ben ricevuto negli anni teneri, o si è scosso all' entrar nel mondo il giogo salutare della fede vi sottentra quello del senso e lo spirito dell' uomo ricade senza saperlo nella condizione del gentilesimo a cui(4) About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

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La frase con la que a veces se ha llamado a Francisco de Asís «il più santo tra gli italiani, il più italiano tra i santi» puede causar sorpresa desde fuera de Italia por su afirmación demasiado exclusiva de una nacionalidad. Algunas sugestiones que surgen de la lectura de unas lí­neas de Jorge Luis Borges orientan un posible sentido de interpretación sobre la representación subjetiva de ideales patrióticos. Además de ello, tomando como base la investigación de Felice Accrocca para determi­nar (...) el origen de la frase, se observa cómo la segunda parte de esta se encuentra por primera vez en la obra de Vincenzo Gioberti (1843); con ella se buscaba elogiar las cualidades del Santo que caracterizarían un emblema patriótico para la unificación de la Italia. Se completa la breve crónica histórica que expone Accrocca con las vicisitudes de la frase eslogan, en cuanto a su uso ideológico y político, incluyendo la manipulación de la figura del Santo. Sin embargo, la necesidad de precisar otros elementos ausentes en el trabajo de Accrocca lleva al examen de algunos textos con argumentaciones sobre la identificación del amor al prójimo con el amor a la patria. Se indica asimismo cómo la frase inicial se convirtió en memorable retruécano en un discurso de Geremia Brunelli (1882). Finalmente, la proclamación de Francisco de Asís como Patrono de Italia (1939) busca recuperar el sentido de los valores que el Santo ejemplifica más allá de la exaltación patriótica y aun en contraposición con una exacerbación de esta. (shrink)

Questo articolo si inserisce nell’ambito dei più recenti studi baconiani che hanno determinato una revisione critica della fortuna di Francis Bacon , la pubblicazione di nuove opere o parti di opere inedite e uno studio attento del lessico e del vocabolario baconiano. Per quanto riguarda la seconda metà del ‘700 e l’‘800, la fortuna e l’incidenza del pensiero baconiano è quasi tutta da studiare, schiacciata com’è dal giudizio moralistico sulla sua ‘caduta’ . In merito alla fortuna di Francis Bacon in (...) Italia nel XVIII e XIX secolo ho analizzato due dei possibili autori che alle opere del filosofo inglese diedero attenzione: Cesare Beccaria e Vincenzo Gioberti. (shrink)

In volume 4, L’età hegeliana II, on the first half of the nineteenth century outside of Germany and Great Britain, the team of researchers raised by Santinello has provided a comprehensive investigation of the French Joseph-Marie Degérando and Victor Cousin ; of the Italians Baldassarre Poli, Vincenzo Gioberti, Pasquale Galluppi, and Antonio Rosmini ; of the Spaniards Tomás Lapeña, Sebastián Quintana, Victor Arnau y Lamea, Tomás García Luna, and Jaime Balmes, of the Austrians Michael Klaus, Eduard Job, Gottfried (...) Immanuel Wenzel, and Johann Pleithner, of the Ungarian historians of philosophy between 1740 and 1840, and finally of the Russians Aleksandr Ivanoviè Galiè and Gavriil the Archimandrite. (shrink)

In his late years, Thomas Kuhn became interested in the process of scientific specialization, which does not seem to possess the destructive element that is characteristic of scientific revolutions. It therefore makes sense to investigate whether and how Kuhn’s insights about specialization are consistent with, and actually fit, his model of scientific progress through revolutions. In this paper, I argue that the transition toward a new specialty corresponds to a revolutionary change for the group of scientists involved in such a (...) transition. I will clarify the role of the scientific community in revolutionary changes and characterize the incommensurability across specialties as possessing both semantic and methodological aspects. The discussion of the discovery of the structure of DNA will serve both as an illustration of my main argument and as reply to one criticism raised against Kuhn—namely, that his model cannot capture cases of revolutionary yet non-disruptive episodes of scientific progress. Revisiting Kuhn’s ideas on specialization will shed new light on some often overlooked features of scientific change. (shrink)

This paper investigates the logic of reasons. Its aim is to provide an analysis of the sentences of the form ‘p is a reason for q’ that yields a coherent account of their logical properties. The idea that we will develop is that ‘p is a reason for q’ is acceptable just in case a suitably defined relation of incompatibility obtains between p and ¬q. As we will suggest, a theory of reasons based on this idea can solve three challenging (...) puzzles that concern, respectively, contraposing reasons, conflicting reasons, and supererogatory reasons, and opens a new perspective on some classical issues concerning non-deductive inferences. (shrink)

This paper outlines an account of concessive conditionals that rests on two main ideas. One is that the logical form of a sentence as used in a given context is determined by the content expressed by the sentence in that context. The other is that a coherent distinction can be drawn between a reading of ‘if’ according to which a conditional is true when its consequent holds on the supposition that its antecedent holds, and a stronger reading according to which (...) a conditional is true when its antecedent supports its consequent. As we will suggest, the logical form of concessive conditionals can be elucidated by relying on this distinction. (shrink)

This paper outlines an account of conditionals, the evidential account, which rests on the idea that a conditional is true just in case its antecedent supports its consequent. As we will show, the evidential account exhibits some distinctive logical features that deserve careful consideration. On the one hand, it departs from the material reading of ‘if then’ exactly in the way we would like it to depart from that reading. On the other, it significantly differs from the non-material accounts which (...) hinge on the Ramsey Test, advocated by Adams, Stalnaker, Lewis, and others. (shrink)

The topic of this essay is the work of the reflection. After having focused on the «rift» between reflection and its working in Valéry’s thought, Vitiello focuses on the process which Hegel described in The Phenomenology of Spirit, namely the process of the experience of the consciousness, which elevates itself to the consciousness of the experience. The conclusion is strongly critical: Hegel misses the aim at the very point in which he achieves it. Indeed, in the absolute knowledge, in the (...) complete and perfect view of itself, of the light which sees the light, the experience of the consciousness itself fails, its becoming, its «imperfection» fail. The critique of Hegel, passing through Nietzsche, expands to a critique of language, in particular of the language of «being» and of «is», and of the Heideggerian tautologies, such as «das Ereignis ereignet», «das Ding dingt», «die Welt weltet». An important passage of the text concerns the theatrical language, in which the word seems to regain the original bond between voice and gesture, which remains divided nevertheless, because the medium itself which connects them – i.e., the «color» of the word – is «outside» the word and «outside» the gesture. Only the word of the act, of the pragmata, remains. In such a word, doing exhibits its most appropriate modality, namely the immediacy of being-affected: the cry of pain; or the reflexive mediacy of the moral imperative: Handle! The two opposite «colours» of the things. (shrink)

To believe that every single scientist ought to be individually engaged in ethical thinking in order for science to be responsible at a collective level may be too demanding, if not plainly unrealistic. In fact, ethical labor is typically distributed across different kinds of scientists within the scientific community. Based on the empirical data collected within the Horizon 2020 ‘RRI-Practice’ project, we propose a classification of the members of the scientific community depending on their engagement in this collective activity. Our (...) classification offers, on the one hand, a model of how the ethical aspects of science are taken into consideration by scientists and, on the other, some indications on how to institutionalize ethics in science. (shrink)

Thomas Kuhn (1922-1996) is widely considered as one of the most important philosophers of science of the 20th century, while his The Structure of Scientific Revolutions (SSR) is regarded as one of the most influential works in the philosophy ofscience. At the same time, however, his place within philosophy of science remains ambiguous. On the one hand, despite the popularity of SSR, there is no proper ‘Kuhnian school of thought’ in HPS. On the other hand, the interest towards Kuhn does (...) not seem to fade away and the number of publications about his work does not seem to decrease. We suggest that there are at least three different ways to go ‘beyond SSR’: (i) by scrutinising the development of Kuhn’s thought, from his pre- to his post-SSR writings; (ii) by contextualising Kuhn in the philosophical milieu of his time, thus interpreting his view as emerging from the intellectual exchanges he had with contemporary philosophers; (iii) by reinterpreting and developing some of his most known ideas, in ways that perhaps Kuhn himself was not able to contemplate. (shrink)

Diagnoses of rationality often arise from the experimental investigation of human reasoning. We suggest that such diagnoses can be disputed on various grounds and provide a classification. We then argue that much fruitful research done with classical experimental paradigms was triggered by normative concerns and yet fostered insight in properly psychological terms. Our examples include the selection task, the conjunction fallacy, and so-called pseudodiagnosticity. We conclude that normative considerations retain a constructive role in the psychology of reasoning, contrary to recent (...) complaints in the literature. (shrink)

According to the view of conditionals named 'inferentialism', a conditional holds when its consequent can be inferred from its antecedent. This paper identifies some major challenges that inferentialism has to face, and uses them to assess three accounts of conditionals: one is the classical strict account, the other two have recently been proposed by Douven and Rott. As will be shown, none of the three proposals meets all challenges in a fully satisfactory way. We argue through novel formal results that (...) a variation of the evidential account of conditionals suggested by Crupi and Iacona is the most promising candidate to develop inferentialism in a coherent formal framework. (shrink)

There is a growing concern for the proper role of science within democratic societies, which has led to the development of new science policies for the implementation of social responsibility in research. Although the very expression ‘social responsibility of science’ may be interpreted in different ways, many of these emerging policy frameworks define it, at least in part, as a form of anticipative reflection about the potential impacts of research in society. What remains a rather under-discussed issue is the definition (...) of the bearer of the social responsibility of science. In other words, it is not clear who is supposed to engage in such an anticipative reflection, whether individual researchers or research groups. In the past few years, philosophers of science have begun to use qualitative research methods to fill the gaps between normative models of the organisation of ideal scientific communities and the reality of actual scientific practices. In this article, I follow this approach to discuss the issue of the collective dimension of the social responsibility of science. I rely on a qualitative study conducted on an interdisciplinary research group and I describe how group dynamics position individuals and distribute duties and roles, including social responsibility. Qualitative descriptions of the distribution of duties within actual research groups should inform the formulation of general prescriptive theories on the collective responsibility of science. (shrink)

This book presents a systematic exploration of the subjective experience, keeping the investigation for the most part within a subjective first person perspective through the use of “vignettes” as sources of data. It also uses incorporates a ‘"third person” objective approach when that is relevant. The goal of Journeys in the Mind is to capture and convey the operations of the mind: both the shared blueprints common to the elaboration of subjective knowledge as well as the immense fishnet of personalized (...) variables that operate in each mental phase-space and act upon the blueprints to continuously recategorize them into sets of coherent, dynamic outcomes, or mental landscapes. Dr. Sanguineti's meditative perspective holds the promise to enrich the way we understand the workings of the human mind. (shrink)

This article compares the De ordine and the De libero arbitrio in order to show how in the works after the so-called “Dialogues of Cassiciacum” a greater philosophical and dialectical complexity is evident. In particular, the complexity of the method used is analysed, the development of the topic of moral evil is highlighted, as well as the issue of the necessity of evil.

Starting from the 13th century, the question of defining theology as a science gained prominence within a new epistemological reflection on the discipline. It has been hypothesized that the availability of new translations of Aristotelian works significantly contributed to the growing interest among theologians in the theory of science. One of the most prominent intellectuals who recognized the necessity of defining theology as a science and outlining its boundaries and investigative methods in relation to other disciplines, was Albert the Great (...) (d. 1280). Numerous studies have been dedicated to exploring Albert’s treatment of this subject since the 1930s. However, little to no attention has been given to the role played by Arabic sources, particularly the works of Avicenna (Ibn Sīnā, d. 1037), the philosopher and polymath of Persian origin, in shaping Albert’s own definition of theology as a science. This contribution concentrates on the analysis of a section of the Summa Theologiae (Treatise I, quaestio V, chapter 3), with particular emphasis on the ‘translation’ of the logical-argumentative method from its domain of application in scientific and philosophical research to the branch of theology dedicated to safeguarding Christian doctrine against the criticisms and the attacks of heretics. The aim is to analyze how Albert accomplished this translation of the method of inquiry by drawing parallels between the defence of the principles of philosophical inquiry, which is a primary concern of metaphysics, and the defence of the articles of faith in theology. It is by reconciling sources from both the Christian and the Arabo-Islamic traditions that Albert claims the use of a form of dialectic argumentation within theology. (shrink)