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2017
Introduzione Negli ultimi anni, la fi gura di Franz Brentano (1838-1917) è, sotto vari aspetti, al centro di una rinnovata attenzione. Tuttavia, in mancanza di una ri-gorosa edizione critica delle sue opere e per via del loro rimaneggiamento, non di rado sconsiderato, l'analisi del suo pensiero ha dato vita a numerosi «frain-tendimenti che riguardano la diffusione e la ricezione delle sue concezioni» 1. In particolare, i criteri arbitrari seguiti nella pubblicazione postuma dei sui scritti rendono diffi cile lo studio del suo pensiero, e vari autori, come ad esempio L. Albertazzi, T.J. Srzednicki 2 e L. McAlister 3 , lo hanno messo in risalto. Non do-vrebbe stupire perciò se alcune pagine della sua produzione necessitano anco-ra di una adeguata ricostruzione e sistematizzazione non solo storico-critica e biografi ca, ma anche di natura concettuale. Fra di esse, la prima formazione del pensiero di Franz Brentano, e proprio per quanto riguarda alcuni momenti cen-trali della sua rifl essione, è a tutt'oggi un terreno poco esplorato e soprattutto non ancora adeguatamente approfondito. Guardata nel suo complesso, l'istanza di fondo che orienta la diversità di modi e interessi in cui si articola la rifl essione fi losofi ca iniziale di Brentano è costituita dall'intento di condurre fuori delle secche della deteriore scuola to-mista lo «sviluppo della Scolastica nei suoi più profondi motivi» 4. Non a caso,
Rivista internazionale di filosofia e psicologia
Franz Brentano e il cognitivismo emotivo2018 •
Il presente studio intende mostrare la natura specifica del cognitivismo emotivo proposto da Franz Brentano. In maniera più o meno evidente, la teoria del valore delineata da Brentano ha ricoperto un ruolo di primaria importanza nel dibattito assiologico-etico di fine Ottocento e inizio Novecento ed è ampiamente discussa anche all’interno del dibattito contemporaneo. Nel contributo (a) vengono richia-mati gli aspetti generali di tale teoria soffermandosi sulla nozione di “rappresentazione intuitiva” intesa come modalità che permette di conoscere ciò che giusto e ciò che è ingiusto. Si passa dunque a (b) discute-re l’accezione brentaniana di “preferibilità intrinseca”, (c) rilevando, in sede di conclusione, che l’effettiva centralità e attualità della teoria brentaniana sono conseguenza diretta della sua intrinseca natura “non univoca”. PAROLE CHIAVE: Franz Brentano; Valore; Emozione; Cognitivismo emotivo; rappresentazione intuitiva Franz Brentano and Emotional Cognitivism – This essay aims to describe the specific nature of the emotional cognitivism sketched out by Franz Brentano. Indeed in a more or less direct way the value-theory he developed has played a key-role both within the ethical-axiological debate at the turn of the 20th century and in contemporary debate. In this paper I (a) describe the general traits of Brentano’s val-ue-theory focusing primarily on his account of concrete intuitive presentation insofar as it allows us to acknowledge what it is right and wrong. Then (b) I discuss Brentano’s characterization of “intrinsic pref-erability” and conclude by arguing that (c) the historical-philosophical prominence and relevance of this value-account may be sought in its “not univocal nature”.
This paper tracks the evolution of the meaning of the word ‘ontology’, and of the science referred to by that name, in the most important 17th century lexica: Rudolph Goclenius’ Lexicon philosophicum (1613); Johannes Micraelius’ Lexicon philosophicum (1653), and Étienne Chauvin’s Lexicon rationale (1692).
Do semantics and ontology necessarily proceed hand in hand? Is saying so- mething tantamount to saying a thing that is or that exists? In this question lies a problem into which Aristotle himself incurred. Against the principles of onto- logy stand the provocations of the Sophistic: even what does not exist can be said. This same tension will occur, after centuries, among Brentano and some of the major pupils of his School. Here then is our proposal: the track from metaphysics to psychology beaten by Brentano is intended to invest the logos with ontological roots, whereas the renowned epigones, and Husserl above all, will rather engage themselves in an enfranchisement of the semantic dimension. Against the Aristote- lianism of the teacher, we would therefore have to expect a subtle, yet noteworthy, consequence: the phenomenological rehabilitation of the Sophist, when being and saying will not proceed any longer hand in hand.
Rivista Internazionale di Filosofia e Psicologia
Recensione di S. Gallagher, D. Zahavi, La mente fenomenologica. Filosofia della mente e scienze cognitive2012 •
“L’ontologia delle Leggi di Platone e la moderna ontologia filosofico-scientifica”
Vincenzo Nuzzo (*), "L'ontologia delle Leggi di Platone e la moderna ontologia filosofico-scientifica"2023 •
This article has the specific aim to analyse the ontology that was discussed from Plato in the named “Leggi”(“Laws”, or “Νόμοι”) in special connection with the claim of Whitehead toward an interpretation of the greek thinker primarily as a precursor of the empirical science, and precisely within an ontology that overlaps with the contents of the scientific world’s knowing. However this claim brings us back to other ontologies as these of Nicolai Hartmann and Christian Wolff, that we have for these reason involved in our analysis. In the context of these philosophical comparisons did however come out that the platonic ontology of the “Leggi” is absolutely not similar nor to a scientist ontology (as these of Whitehead), nor to an anti-conceptualistic ontology (as these of Hartmann), nor to a metaphysic-rationalistic ontology (as these of Wolff). This conformed to us that Plato cannot be interpreted as a rationalistic thinker like the modern philosophers. But this primarily pointed out that his ontology focused on the soul is absolutely original and also paradigmatic because it is basically ethical- and metaphysical-religious. In this sense it represents a science of being that is lying totally outside of her ancient structure (aristotelic) and totally outside of her modern structure too. Just for this it is totally outside of the historic-philosophical schemas and therefore should be very closely considered when we think to the structure that the ontology has in the occidental thinking both in the antiquity both in the modern time.
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