Con ocasión del centenario del nacimiento de Ernesto Grassi, nacido en Milán el 2 de mayo de 1902, Cuadernos sobre Vico publica a continuación el primer texto donde Grassi interpreta en 1940 el De nostri temporis studiorum ratione, ya dentro de la línea de la tradición del humanismo retórico, a cuyo rescate y estudio dedicaría el autor italo-germano buena parte de su vida. En la reveladora claridad de las páginas de Ernesto Grassi en torno a La crítica (...) de Vico a la supremacía del saber - para nosotros la parte más importante de este amplio trabajo sobre El comienzo del pensamiento moderno. De la pasión y la experiencia de lo originario, publicado en la capital alemana por el editor Helmut Küpper en el año 1940-, el lector de Cuadernos sobre Vico podrá descubrir inmediatamente ese singular humus viquiano que durante más de medio siglo propició la radical circunstancia especulativa y el pensamiento del autor de Vico y el humanismo. Ensayos sobre Vico, Heidegger y la retórica .La dirección de Cuadernos sobre Vico agradece al prof. Emilio Hidalgo-Serna la autorización para publicar la traducción de este importante ensayo de Grassi, inédito hasta ahora en español.On the centenary of Ernesto Grassi's birth, born in Milan on May 2 1902, Cuadernos sobre Vico publishes in Spanish the first text where Grassi interprets De nostri temporis studiorum ratione, already inside the line of the tradition of the rhetorical humanism, that he rescue and study. In the rewatching clarity of Ernesto Grassi's pages concerning Vico's critique to the supremacy of to knowledge -for us the most important part of this wide work The beginning of the modern thought, published in Germany for the editor Helmut Küpper in the year 1940-, the reader of Cuadernos sobre Vico will be able to discover immediately this singular humus vichian that during more than half a century caused the radical speculative circumstance and the thought of the author of Vico and the Humanism. Essays on Vico, Heidegger and the Rhetoric.The Editors of Cuadernos sobre Vico are grateful to prof. Emilio Hidalgo-Serna by the authorization to publish the translation in Spanish of Grassi's essay. (shrink)
Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the (...) word. He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668–1744). He concentrates on Vico’s understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. (shrink)
By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought Ernesto Grassi develops a conception of rhetoric as the basis of philosophical thought. In the development of modern philosophy since Descartes and Locke rhetoric has been seen as superfluous to knowledge. Rhetoric has been commonly understood as the speech that plays on the emotions the use of thought and words to persuade, rather than their use as the basis to seek knowledge. How does (...) the mind generate the principles upon which rational thought is based? Rational thinking exploits the logical power of the word, but logic never enlightens us on the nature of its own starting points. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds the basis for his conception in the last thinker of the Italian humanist tradition, Giambattista Vice, in Vice's understanding of imagination and the sense of human ingenuity contained in the metaphor. Professor Grassi connects rhetoric with the power of language to bring the starting points for thought into being. This power of speech is at the basis of the philosophical and rational search for truth. (shrink)
Originally published in English in 1980, _Rhetoric as Philosophy _has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the (...) word. He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico. He concentrates on Vico’s understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. (shrink)
The societal and ethical impacts of emerging technological and business systems cannot entirely be foreseen; therefore, management of these innovations will require at least some ethicists to work closely with researchers. This is particularly critical in the development of new systems because the maximum degrees of freedom for changing technological direction occurs at or just after the point of breakthrough; that is also the point where the long-term implications are hardest to visualize. Recent work on shared expertise in Science & (...) Technology Studies (STS) can help create productive collaborations among scientists, engineers, ethicists and other stakeholders as these new systems are designed and implemented. But collaboration across these disciplines will be successful only if scientists, engineers, and ethicists can communicate meaningfully with each other. The establishment of a trading zone coupled with moral imagination present one method for such collaborative communication. (shrink)
Patricia De Martelaere was a Belgian author, philosopher, and practitioner of shadowboxing. She wrote an inspiring little book on Taoism that stresses the physical, energetic, and martial aspects of its practice. This paper elaborates upon three central ideas from her work, turns them into a direction that she did not envision, and applies them to a critical-historical interpretation of the Taoist texts that she elaborates upon: an active way of non-knowing, the awareness of a shared ground, and the intellectual (...) fertility resulting from this approach. By occasionally putting aside certain assumptions from contemporary research on early Chinese Taoist philosophers - with respect to books, authors, philosophical consistency, schools, etc. - we can offer alternative accounts to the now dominant forms of interpretation. This approach does not take a position in favor of or against the existence or importance of such entities as “books‘, “philosophers‘, or “schools‘ in pre-imperial China. Nor does it promote an alternative for the dominant narratives. It simply allows for a degree of openness with respect to these narratives, thereby allowing for greater nuance that is at risk of being suffocated in the current context of academic philosophy. (shrink)
Critical Race Theory (C.R.T.) has developed out of a deep dissatisfaction that many black legal scholars in the U.S. felt with liberal civil rights discourse, a discourse premised upon the ideals of assimilation, ‘colour-blindness’ and integration. In addition, the emergence of the Critical Legal Studies movement provided Critical Race theorists with an innovative lexicon and practice which allowed them to develop a critique of traditional race analysis and U.S. law. Patricia Williams has played a key role in the formation (...) of the C.R.T. movement and is concerned with many of the C.R.T. themes: the understanding that traditional civil rights law has benefited whites more than blacks, the ‘call to context’, and the critique of liberalism by the assertion that racism is routine and not aberrational. Following the C.R.T. belief that form and substance are connected, Williams has also extended the boundaries of another C.R.T. theme by (largely) eschewing the conventional genre of legal writing in much of her work, including her two books, The Alchemy of Race and Rights and The Rooster's Egg. This was one of the issues Williams discussed in an interview that commenced when she visited Britain in 1997 to deliver the Reith Lectures. (shrink)
An imperfect duty such as the duty to aid those in need is supposed to leave leeway for choice as to how to satisfy it, but if our reason for a certain way of satisfying it is our strongest, that leeway would seem to be eliminated. This paper defends a conception of practical reasons designed to preserve it, without slighting the binding force of moral requirements, though it allows us to discount certain moral reasons. Only reasons that offer criticism of (...) alternatives can yield requirements, but our reasons for particular ways of satisfying imperfect duties merely count in favor of the acts in question. When the state is authorized to take over charitable obligations, it should not be seen as enforcing fulfillment of our imperfect duties, but rather as forcing us to help fulfill collective duties that may be substantially modified by transfer to the state, replacing imperfect duties with perfect. Besides the cost to us in freedom of choice there is a moral cost to replacing the virtuous motives of charity with those that tend to accompany paying taxes. However, a compensating feature of state involvement is the fact that its more precise demands come with limits. (shrink)
The ethical ‘eye’ of nursing, that is, the particular moral vision and values inherent in nursing work, is constrained by the preoccupations and practices of the superordinate biomedical structure in which nursing as a practice discipline is embedded. The intimate, situated knowledge of particular persons who construct and attach meaning to their health experience in the presence of and with the active participation of the nurse, is the knowledge that provides the evidence for nurses’ ethical decision making. It is largely (...) invisible to all but other nurses. Two nurse researchers, Joan Liaschenko of the University of Minnesota and Patricia Rodney of the University of Victoria, have investigated the ethical concerns of practising nurses and noted in their separate enquiries the invisible nature of critical aspects of nursing work. Noting the similarities in their respective observations, and with the feminist ethics of Margaret Urban Walker as a theoretical framework, this article examines the concept of ‘invisibility’ as it relates to nursing work and nursing ethics. (shrink)
La colección Revuelta Filosófica nos propone un retorno a pensadores que se pusieron por encima del orden filosófico establecido. Por esto mismo no nos sorprende que Kierkegaard esté en esta colección, y más bien decimos que no podía dejar de asistir a la reunión. Fiel a su pensamiento, Kierkegaard le pone el cuerpo, la pluma y el alma a sus escritos, en los cuales la literatura se entrelaza con la filosofía, y la psicología se vuelve un teatro en el que (...) uno tras otro aparecen figuras, pseudónimos y personajes que enmascaran el rostro del autor a través de la ironía. ¿Quién se encarga de darle voz a Kierkegaard? Patricia Dip, quien le ha dedicado gran parte de su vida académica a estudiar al danés, no puede ser mejor compañía. La autora presenta a Kierkegaard en dos dimensiones, la literaria y la filosófica, donde lo distintivo es la máscara, rasgo que le permiten ubicar al pensador danés entre los teóricos contemporáneos de la ideología, es decir Marx, Nietzsche y Freud. El escenario, 255 páginas, divididas en un estudio preliminar, selección de fuentes y bibliografía de referencia. El estudio preliminar del libro cuenta con cuatro apartados en los cuales la autora recorre tópicos fundamentales del pensamiento kierkegaardiano. (shrink)
I argue that Patricia Kitcher's Kant-inspired account of self-consciousness overintellectualizes the requirements for rational cognition. Kitcher claims that a person can only believe something on the ground of another belief if she is able to recognize the grounding belief as grounding the first belief and as one of her own. I criticize this claim by arguing that (i) someone can believe something for a certain reason without recognizing this reason as a reason (the possibility of unreflected reasons), and that (...) (ii) she can recognize something as a reason for something else without being able to self-ascribe either her original belief or the belief that grounds it (the possibility of reflected but not self-conscious reasons). (shrink)
There are now quite a number of popular or semi-popular works urging rejection of the old opposition between rationality and emotion. They present evidence or theoretical arguments that favour a reconception of emotions as providing an indispensable basis for practical rationality. Perhaps the most influential is neuroanatomist Antonio Damasio's Descartes' Error, which argues from cases of brain lesion and other neurological causes of emotional deficit that some sort of emotional ‘marking,’ of memories of the outcomes of our choices with anxiety, (...) is needed to support learning from experience. (shrink)
Este estudio trata de presentar la original filosofía de Ernesto Grassi y la figura intelectual de este pensador italo-germano.Palabras clave: Ernesto Grassi, Vico, Heidegger, Humanismo renacentista, retórica, fantasía, ingenio, lenguaje poético, pensamiento metafórico, racionalismo cientificista.This paper is an attempt to introduce the original philosophy of Ernesto Grassi —which is based on the current need to rehabilitate the rhetoric humanism of the Renaissance against the hegemonic pretensions of abstract rationality— and the intellectual figure of that Italian and German (...) thinker.Keywords: Ernesto Grassi, Vico, Heidegger, Renaissance humanism, rhetorics, fantasy, ingenuity, poetic language, metaphorical thought, scientificist rationalism. (shrink)
Los años 80 han atraido, en los últimos tiempos, una serie de miradas nostálgicas, sobre todo hacia su música. Lejos de esa atmósfera está “ El Canto Nuevo de Chile. Un Legado Musical ”, de Patricia Díaz-Inostroza.Por el contrario, se trata de una investigación que, si bien está centrada en el movimiento llamado Canto Nuevo, abarca mucho más que eso, dejando en claro las profundas raíces históricas que afirman este tipo de música. Ese es un aporte innegable, que permite (...) al lector (o lectora) .. (shrink)
A partir de la noción grassiana de humanismo y del renovador concepto de éste, el autor propone una diferenciada visión de los "distintos" humanismos, así como del papel desempeñado por Vico en esta tradición.Through Grassi's innovator idea of humanism, the author proposes a distinguished vision of the "different" humanisms, as well as of the role accomplished by Vico in this tradition.
Exposición crítica de la evolución de la trayectoria viquiana de E. Grassi al hilo del problema fundamental de la metáfora, cuyo valor ontológico reivindicó. Grassi se interesó por este problema desde su juventud cuando, como discípulo heideggeriano que busca alternativas a la Seinsvergessenheit, estudió la epistemología tópica del De nostri. Pero sólo en la madurez extendió su interés metafórico a la entera obra viquiana, justo al concebir plenamente la filosofía como retórica.Critical exposition of E. Grassi’s Vichian trajectory (...) through the fundamental problem of metaphor whose ontological value he vindicated. In his youth Grassi was already interested in such a problem. Indeed, just from the perspective of a Heideggerian scholar looking for an alternative to the Seinsvergessenheit, he studied the topical epistemology of De nostri. But it was only in his mature age that he spread his metaphorical interest to Vico’s whole work, just when he conceived plainly Philosophy as Rhetoric. (shrink)
(2011). Theory in Health Promotion Research and Practice: Thinking outside the Box. Patricia Goodson. Boston, MA: Jones and Bartlett. 2010. 245, pp. $78.95. Educational Studies: Vol. 47, No. 6, pp. 583-588.
Estudio bibliográfico de: / A bibliographical study of: Ernesto Grassi, Vico y el humanismo. Ensayos sobre Vico, Heidegger y la retórica, Editorial Anthropos, Barcelona, 1999, pp. 237. Serie Humanismo, 1.
Heidegger reivindicó la primacía del lenguaje poético sobre el lenguaje racional de la metafísica tradicional, pero rechazó el uso de la metáfora en él. Su discípulo Grassi atribuye a la metáfora, en cambio, una fundamental importancia filosófica, no sólo por su función en el arte, la técnica y la vida humana en general, sino también porque todo cuanto se manifiesta a través de los sentidos se carga inevitablemente de significados pasionales ajenos en sí mismos a las representaciones sensoriales, de (...) modo que todo lenguaje que expresa una realidad es en su esenciametafórico.PALABRAS CLAVE: Grassi, Heidegger, metáfora, lenguaje poético. Heidegger defended the primacy of poetic language over the racional language of traditional metaphysics, though rejecting the use of metaphor in such language. His disciple Grassi, however, attaches the greatest philosophical importance to metaphor, not only for the role it plays in art, technology, and human life in general, but also because everything that becomes manifest through the senses –where knowledge begins– inevitably becomes charged with passionate meanings in themselves alien to sensory representations; thus any language that expresses a reality is in essence metaphorical.KEYWORDS: Grassi, Heidegger, metaphor, poetic language. (shrink)
Este artículo destaca cómo Grassi ha ofrecido una influyente interpretación de Vico, y cómo el pensador napolitano llegó a convertirse en uno de los "autores" de Grassi, imprescindible para la reconstrucción de la tradición del humanismo retórico y también en la confrontación con el idealismo moderno. Un autor al que Grassi dedicaría su atención y no abandonaría hasta su muerte.This paper intends to show how Grassi has offered an influential interpretation of Vico, and how the Neapolitan (...) thinker was one of those "authors" of Grassi, indispensable for the reconstruction of the tradition of the rhetorical humanism and also in the confrontation with the modern idealism. Vico has been an author to which Grassi would dedicate its attention and that he would not abandon until its death. (shrink)
Este trabajo presenta la genealogía del interés de E. Grassi por el pensamiento de Vico, y traza las líneas esenciales que han definido la interpretación grassiana del napolitano. Además, el trabajo contiene también la Bibliografía de Grassi sobre Vico, y un elenco de bibliografía secundaria.This paper deals with the genealogy of E. Grassi's interest for Vico's thought, it draws also the essential lines which have so far shaped the Neapolitan's Grassian interpretation, finally it includes as well (...) class='Hi'>Grassi's Bibliography on Vico and a great deal of secondary bibliography. (shrink)
Filozofija danas, kao i posljednjih desetljeća, u različitim varijantama raspravlja o utemeljenju i širini pojma pluralizma, multikulturalizma/transkulturalizma, mogućeg prihvaćanja drugačijeg i uopće o načinima posredovanja. Tim se povodom u tekstu želi skrenuti pažnja na tek djelomično recipirano djelo Ernesta Grassija. Prije svega riječ je o njegovom drugačijem tumačenju povijesti novovjekovne filozofije, raspravljanju o odnosu filozofije i kulture i trajnom naporu u premošćivanju i međusobnom upućivanju talijanske i njemačke filozofije, te otvorenosti prema drugim kulturama.Grassi je zastupao stajalište da susret sa (...) stranim i drugačijim traži situaciji primjerene teorijske i praktičke odgovore, otvaranje izvornosti onoga što nam pridolazi kao novo. Teorijska otvorenost iskustvu drugačijih svjetova, provlačenje kroz doživljaj drugačijeg što posebno iskazuje u svojim «južnoameričkim meditacijama», ujedno je za njega propitivanje samorazumljivosti europskog iskustva i europskog tumačenja prostora, vremena, umjetnosti…Pitanje je stoga koliko Grassi, koji je kao metodu spoznaje zastupao znanstvene razgovore što uključuju individualnu, historijsku situaciju i interakciju sudionika u aktualnoj govornoj situaciji, i danas može biti zanimljiv sugovornik. Takav njegov pristup utemeljen je na tumačenju zbiljnosti polazeći od jezika, što uključuje kritiku metafizike.For several decades now, philosophy has and is attempting various approaches to the foundationand scope of pluralism, multiculturalism/transculturalism, possible ways to accepting the different,and general means of mediation. In response, this article deals with the partially received work ofErnesto Grassi – in particular, his singular interpretation of the history of modern age philosophy,his discussion on relations between philosophy and culture, his ongoing effort to bridge the differencesand refer to each other the German and the Italian philosophy, his receptiveness to othercultures.Ernesto Grassi supported the view that encounters with the strange and the different call for appropriatetheoretical and practical responses, a receptiveness to genuineness of what one approaches asnew. For him, the theoretical receptiveness to experiencing different worlds, the involvement in thedifferent that he particularly expresses in his »South American meditations«, is also the means ofquestioning the taking for granted of the European experience and its interpretation of essentialssuch as space, time, and art.It remains a question to what extend is Grassi, who viewed a scientific exchange – with its individual,historical context and the interaction of the participants in the current conversational act – asa cognitive method, still an interesting conversationalist today. He builds this approach upon interpretationof reality from the point of language, which includes a criticism of metaphysics. (shrink)
A core thesis of Kitcher's is that thinking about objects requires awareness of necessary connections between one's object-directed representations ‘as such’ and that this is what Kant means by the transcendental unity of apperception. I argue that Kant's main point is the spontaneity or ‘self-made-ness’ of combination rather than the requirement of reflexive awareness of combination, that Kitcher provides no plausible account of how recognition of representations ‘as such’ should be constituted and that in fact Kant himself appears to lack (...) the theoretical resources to clearly distinguish between consciousness and self-consciousness or apperception properly so-called. (shrink)