marco casucci

Il saggio si propone di indagare l'evoluzione del simbolo tragico nel pensiero di Ricœur tra Edipo e Antigone. La prevalenza dell'Edipo tiranno, in particolare nel primo periodo della riflessione ricœuriana, orientata verso una critica dell'interpretazione freudiana, è bilanciata da una riscoperta del "tragico dell'azione" di Antigone come è ben esposto nell'Interludio di Sé stesso come Altro. D'altra parte, nell'ultima opera di Ricœur, Il corso del riconoscimento, la figura di Edipo, così come è narrata nell'ultima tragedia sofoclea, l'Edipo Colono, risorge come prototipo del riconoscimento di sé. Così, le figure tragiche di Edipo e Antigone sono vissute dal pensiero ricœuriano in tempi e a livelli diversi, riflettendo la sua evoluzione attraverso le diverse età di Ricœur stesso, mostrando la connessione tra il tema della tragedia e la dimensione narrativa del sé.

The aim of this contribution is to highlight the relationship between the thought of P. Ricœur and the Thomas Mann‟s novel The Magic Mountain. As it is well known, Ricœur analyses the novel in the second and in the third volume of his work Time and Narrative, in order to underline the contribution of the fictive experience of time to the phaenomenological conception of time itself. Ricœur in particular notes that in The Magic Mountain is presented a particular connection between time, death and eternity. Starting from this point, the paper wants to investigate on which philosophical basis is rooted the investigation on time in the Zauberberg in order to highlight the „temptation of the eternity‟ which works both in Mann‟s novel and in Ricœur‟s masterpiece.

When in the last section of Oneself as Another Paul Ricoeur sums the results of his investigations concerning the theme of the otherness, he reaches the question of the flesh as a central point, which should permit to highlight the possibility of an ontology of the self. It’s in that context that Ricœur explicitly recalls the name of Michel Henry and his phenomenology of suffering. Starting from this point, the contribution wants to investigate the possible development of the ricœurian theme of the self in relationship with the further phenomenology of the incarnation presented by Michel Henry in his last works. This paper, thus, will try to underline the relationship between ipseity and incarnation, in order to analyse the theme of the passivity, one of the most important questions for the “piety of thought” in the contemporary philosophy.

This paper aims to investigate the possibility to define Ricoeur’s dialectic between explanation and understanding within the horizon of Heidegger and Gadamer’s hermeneutics of “parallel discourse” as proposed by Furia Valori. The paper is focused on the possibility to understand the alternative between explanation and understanding as a mediation which leaves the two terms in an alternative but parallel course of meaning which lies undisclosed under the tensions of language. In this sense, this contribution aims to show a deep connection of the whole investigation proposed by Ricoeur starting from his analysis of poetic language until his investigation on alterity .

This paper aims to investigate the possibility to define Ricoeur's dialectic between explanation and understanding within the horizon of Heidegger and Gadamer's hermeneutics of "parallel discourse" as proposed by Furia Valori. The paper is focused on the possibility to understand the alternative between explanation and understanding as a mediation which leaves the two terms in an alternative but parallel course of meaning which lies undisclosed under the tensions of language. In this sense, this contribution aims to show a deep connection of the whole investigation proposed by Ricoeur starting from his analysis of poetic language until his investigation on alterity. Abstract Questo scritto intende ricercare la possibilità di definire la dialettica

The aim of this contribution is to recall the problem of the Ricoeurian reception of Heidegger’s thought, starting from the interpretation given by Domenico Jervolino in his book Il cogito e l’ermeneutica . This interpretation will be highlighted as an opportunity to rediscover both the continuity and discontinuity between the Heideggerian and Ricoeurian hermeneutics. In this sense will be shown their common aim to disclose the possibility of a philosophical openness on the threshold of thinking, in order to make it possible an emersion of the transcendence as a specific place of the manifestation/revelation of the truth.

The aim of this contribution is to analyse the question concerning “nothingness” in an ideal dialogue between Schopenhauer and Heidegger. The relationship between those two philosophers is a research track not too much developed and, nonetheless, it may result extremely fruitful for the field of theoretical philosophy. By overcoming limited perspectives in which both philosophers have been imprisoned – Schopenhauer as the metaphysician of the will and Heidegger as the destroyer of metaphysics – it will be possible to reach a new interpretation which considers both thinkers engaged in the same effort of moving from existence to the one. As it will be possible to see, the concept of nothingness (very strong in both) will be the trace of that tension, its cypher, which will permit to put in contact the two thinkers beyond any historiographical distinction.

The aim of this contribution is to illustrate the evolution of the relationship between idea (Idee) and concept (Begriff) from Schopenhauer’s Frühe Manuskripte (1804-1818), to the World as Will and Representation. As I’ll try to demonstrate idea and concept are precisely separated in the Frühe Manuskripte: the former is in fact the “ontos on”, the “Ding an sich”, the real correlate of the “better consciousness” (bessere Bewusstsein) and the latter is instead an abstraction, a product of the representation (Vorstellung) of the “empirical consciousness” (empirische Bewusstsein), far away from the truth of the idea. But a change occurs already in the Frühe Manuskripte as Schopenhauer introduces the “will” as the Ding an sich: starting from that point the distinction between “better consciousness” and “empirical consciousness” progressively disappears and with it the distinction between “idea” and “concept” becomes problematic. So, the “idea” becomes the “objectivation of the will”, a sort of half-way between representation and will, which makes the idea more similar to the conceptual abstraction, then to a concrete and intuitive truth manifesting itself outside the limits of the representation.

This paper aims to investigate the relationship between Nietzsche’s “sense of the earth” and Solov’ëv’s Sophia in order to rediscover the dimension of feminine in their thought. In particular will be highlighted the questions emerging from the Nietzschean “sense of the earth” in its struggle between the critique of the tradition and the emersion of a new way of thinking and philosophizing. Then the work of Solov’ëv will be analyzed in more detail in order to underline the emersion of the feminine dimension of the Sophia as an answer to the critical position assumed by Nietzsche. Lastly, Sophia and “sense of the earth” will be caught in their intrinsic similarity in order to define the concrete possibility of an ontology of feminine.

The aim of this paper is to illustrate the Ricœurian contribution to the development of a hermeneutics of otherness. Beginning with Ricœur’s confrontation with Heideggerian thought on temporality, the paper proceeds to develop the connection between time and narrative as an answer to the aporias of time, discovered in the analysis of the cosmological and existential idea of time. In conclusion, the third part will outline the importance of the narrative conception of temporality in the development of a hermeneutics of otherness.

“Il divino Platone e lo stupefacente Kant”, con queste parole, è noto, Schopenhauer apriva la sua prima opera pubblicata come dissertazione di tesi dottorale: La quadruplice radice del principio di ragion sufficiente. A partire da questa affermazione perentoria che si ripeterà anche nel suo capolavoro indiscusso, che il legame storiografico tra Schopenhauer e il platonismo è più che evidente. Tuttavia, il taglio interpretativo che si è dato a questo studio non è tanto quello di offrire una comparazione storiografica tra le dottrine di Platone e di Schopenhauer, quanto piuttosto di cercare di scavare più a fondo, in direzione di una coappartenenza essenziale dei due autori in una radicalità dell’interrogare filosofico che oltrepassa il loro “detto”, in direzione di ciò che lo trascende. In questo senso, la tensione tra i poli del tempo e dell’eternità costituisce senz’altro quell’elemento in grado di restituire l’immagine più autentica delle intenzioni schopenhaueriane, oltre quel volontarismo dietro cui lo stesso pensatore tedesco ha inteso occultare il suo profondo platonismo, così come si era venuto a caratterizzare nei suoi scritti giovanili: tra “coscienza empirica” e “migliore coscienza”. Il presente lavoro cerca quindi di rintracciare, in questa prospettiva, i motivi di una dottrina dei livelli di coscienza all’interno del pensiero di Schopenhauer.

The aim of this paper is to illustrate the Ricœurian contribution to the development of a hermeneutics of otherness. Beginning with Ricœur’s confrontation with Heideggerian thought on temporality, the paper proceeds to develop the connection between time and narrative as an answer to the aporias of time, discovered in the analysis of the cosmological and existential idea of time. In conclusion, the third part will outline the importance of the narrative conception of temporality in the development of a hermeneutics of otherness. Keywords:  Time, Narrative, Hermenutics, Otherness, Relationship.

29 Marco Casucci Conoscenza, tempo, ontologia in Arthur Schopenhauer Nella vulgata storiografica il pensiero schopenhaueriano è stato identificato solitamente con un dualismo ... Il tempo sta all'idea come il discorso all'intuizione, come la serie dei raggi della ruota che girano ...

The aim of this contribution is to analyse the question
concerning “nothingness” in an ideal dialogue between
Schopenhauer and Heidegger. The relationship between
those two philosophers is a research track not too much
developed and, nonetheless, it may result extremely fruitful
for the field of theoretical philosophy. By overcoming
limited perspectives in which both philosophers have been
imprisoned – Schopenhauer as the metaphysician of the
will and Heidegger as the destroyer of metaphysics – it will
be possible to reach a new interpretation which considers
both thinkers engaged in the same effort of moving from
existence to the one. As it will be possible to see, the concept
of nothingness (very strong in both) will be the trace of that
tension, its cypher, which will permit to put in contact the
two thinkers beyond any historiographical distinction.

This paper aims to investigate the relationship between Nietzsche’s “sense of the earth” and Solov’ëv’s Sophia in order to rediscover the dimension of feminine in their thought. In particular will be highlighted the questions emerging from the Nietzschean “sense of the earth” in its struggle between the critique of the tradition and the emersion of a new way of thinking and philosophizing. Then the work of Solov’ëv will be analyzed in more detail in order to underline the emersion of the feminine dimension of the Sophia as an answer to the critical position assumed by Nietzsche. Lastly, Sophia and
“sense of the earth” will be caught in their intrinsic similarity in order to define the concrete possibility of an ontology of feminine.

The aim of this contribution is to illustrate the evolution of the relationship between idea (Idee)  and concept (Begriff) from Schopenhauer’s Frühe Manuskripte (1804-1818), to the World as Will and Representation. As I’ll try to demonstrate idea and concept are precisely separated in the Frühe Manuskripte: the former is in fact the “ontos on”, the “Ding an sich”, the real correlate of the “better consciousness” (bessere Bewusstsein) and the latter is instead an abstraction, a product of the representation (Vorstellung) of the “empirical consciousness” (empirische Bewusstsein), far away from the truth of the idea. But a change occurs already in the Frühe Manuskripte as Schopenhauer introduces the “will” as the Ding an sich: starting from that point the distinction between “better consciousness” and “empirical consciousness” progressively disappears and with it the distinction between “idea” and “concept” becomes problematic. So, the “idea” becomes the “objectivation of the will”, a sort of half-way between representation and will, which makes the idea more similar to the conceptual abstraction, then to a concrete and intuitive truth manifesting itself outside the limits of the representation.

The aim of this contribution is to highlight the possibility to investigate the relationship between Schopenhauer and Nietzsche in the light of the concept of the «Ascesis of Consciousness». Beyond the differences and the quarrels which animated the relationship between Nietzsche and Schopenhauer — a great passion which ended in very strong criticism — it is in fact possible to underline how the idea of an ascetical philosophy is very strong for both of them, even if determined by different declinations. In particular, in this contribution, the idea of an «ascesis of consciousness» will be related to the concept of the «untimely», which represents, in the horizon of Nietzschean philosophy, the first impulse to an elevation of mind in the direction of an overcoming of temporal finitude. As will be made clear, both Schopenhauer and Nietzsche were strongly orientated towards an elevation of thought in its experiential dimension, as it was able to grasp the essence of that eternity which lies beyond the finitude of the empirical and, thus, temporal experience. In this sense, the expression «ascesis of thought» — coined by the Italian philosopher Moretti-Costanzi — is what makes it possible to find the fil rouge which links Schopenhauer to Nietzsche in an over-historical way. In particular, the idea of an «ascesis», which borrows from the Greek term the significance of «exercise» and «experience», and from Latin the significance of an elevation (ascensus), is recalled by both thinkers here considered as the deep need they had to indicate a difference between ordinary experience, as determined by the finitude of temporality, and the eternity as that summit in which the consciousness regains itself in its original dimension. The experience of the ascesis of consciousness, therefore, will bring us to take into account the possibility to re-read the relationship between Schopenhauer and Nietzsche as animated by the same horizon of sense, by virtue of which the elevation of the experience of thought will lead to the definition of two different states of mind, or «levels». These levels of consciousness are defined by the movement of the ascesis itself in its bringing the consciousness from time into eternity.

This paper aims to investigate the possibility to define Ricoeur's dialectic between explanation and understanding within the horizon of Heidegger and Gadamer's hermeneutics of " parallel discourse" as proposed by Furia Valori. The paper is focused on the possibility to understand the alternative between explanation and understanding as a mediation which leaves the two terms in an alternative but parallel course of meaning which lies undisclosed under the tensions of language. In this sense, this contribution aims to show a deep connection of the whole investigation proposed by Ricoeur starting from his analysis of poetic language until his investigation on alterity.

Martin Heidegger and Hannah Arendt. Between Life and Thinking.
In this contribution will be highlighted the relationship between Martin Heidegger and Hannah Arendt in the connection of life and thinking. Considering the need to rediscover the intersection between life and thought the relationship between Heidegger and Arendt will be rediscovered in the sight of a renewed point of view which makes it possible to grasp the theoretical and biographical aspects in a different light. This relationship, in fact, not only was a mere " love affair " but also a speculative knot in the lives of two original and radical thinkers.

The nearness between Nietzsche and Schopenhauer is clearly as well known as his proximity to the hermit of Concord. However this essay wants to develop an in-depth study of the relationship that both thinkers had in the expansion of Nietzschean thought, in particular concerning the relationship between time and eternity. Therefore, this paper aims to present a preliminary explanation of the relationship between time, history and eternity in Schopenhauer, and its reception in the Nietzschean consideration of the 'untimely', before moving on to the Nietzschean interpretation of Emerson's contribution to that concept. The paper concludes with a discussion of the effectiveness of how this is weaved into Nietzsche's philosophy, in relation to the original position he assumed with regard to Schopenhauer and Emerson.

When in the last section of Oneself as Another Paul Ricoeur sums the results of his investigations concerning the theme of the otherness, he reaches the question of the flesh as a central point, which should permit to highlight the possibility of an ontology of the self. It’s in that context that Ricœur explicitly recalls the name of Michel Henry and his phenomenology of suffering. Starting from this point, the contribution wants to investigate the possible development of the ricœurian theme of the self in relationship with the further phenomenology of the incarnation presented by Michel Henry in his last works. This paper, thus, will try to underline the relationship between ipseity and incarnation, in order to analyse the theme of the passivity, one of the most important questions for the “piety of thought” in the contemporary philosophy.

Keywords: Flesh, Passivity, Incarnation, Otherness, Relationship.

The aim of this contribution is to highlight the relationship between the thought of P. Ricœur and the Thomas Mann’s novel The Magic Mountain. As it is well known, Ricœur analyses the novel in the second and in the third volume of his work Time and Narrative, in order to underline the contribution of the fictive experience of time to the phaenomenological conception of time itself. Ricœur in particular notes that in The Magic Mountain is presented a particular connection between time, death and eternity. Starting from this point, the paper wants to investigate on which philosophical basis is rooted the investigation on time in the Zauberberg in order to highlight the ‘temptation of the eternity’ which works both in Mann’s novel and in Ricœur’s masterpiece.

Il tema della libertà costituisce nel pensiero ricoeuriano un elemento sorgivo della sua riflessione, che progressivamente diventa un fiume carsico: un che di sommerso che tuttavia riemerge di tanto in tanto nella sua scrittura. Alla luce di questa idea il presente saggio intende sondare la presenza di un pensiero della libertà nell’ampio orizzonte dell’opera ricoeuriana, al fine di evidenziare alcune dinamiche proprie del pensatore francese nell’orizzonte di una riflessione sempre unitaria, anche se mai totalizzante. Il tema della libertà nella sua realizzazione personale diviene così il centro dell’argomentazione a partire dal quale si irradiano le tematiche più care a Ricoeur: dal tema del linguaggio e della metafora, a quello del tempo e della narrazione, fino a giungere alla dimensione etica, legata al tema della volontà e del male e da ultimo sfociante nella questione del riconoscimento, tra giustizia e amore. Il tentativo di questo lavoro è propriamente quello di ricercare nella dimensione della libertà quella tessitura profonda e costante che tiene insieme il vasto orizzonte delle ricerche ricoeuriane.

“Il divino Platone e lo stupefacente Kant”, con queste parole, è noto, Schopenhauer apriva la sua prima opera pubblicata come dissertazione di tesi dottorale: La quadruplice radice del principio di ragion sufficiente. A partire da questa affermazione perentoria che si ripeterà anche nel suo capolavoro indiscusso, che il legame storiografico tra Schopenhauer e il platonismo è più che evidente. Tuttavia, il taglio interpretativo che si è dato a questo studio non è tanto quello di offrire una comparazione storiografica tra le dottrine di Platone e di Schopenhauer, quanto piuttosto di cercare di scavare più a fondo, in direzione di una coappartenenza essenziale dei due autori in una radicalità dell’interrogare filosofico che oltrepassa il loro “detto”, in direzione di ciò che lo trascende. In questo senso, la tensione tra i poli del tempo e dell’eternità costituisce senz’altro quell’elemento in grado di restituire l’immagine più autentica delle intenzioni schopenhaueriane, oltre quel volontarismo dietro cui lo stesso pensatore tedesco ha inteso occultare il suo profondo platonismo, così come si era venuto a caratterizzare nei suoi scritti giovanili: tra “coscienza empirica” e “migliore coscienza”. Il presente lavoro cerca quindi di rintracciare, in questa prospettiva, i motivi di una dottrina dei livelli di coscienza all’interno del pensiero di Schopenhauer.