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Models of the History of PhilosophyGalluppi and Rosmini: The History of Philosophy as a Necessary “Complement”

Models of the History of Philosophy: Galluppi and Rosmini: The History of Philosophy as a... [The most outstanding philosophers of early nineteenth-century Italy were Pasquale Galluppi, Vincenzo Gioberti, and Antonio Rosmini. Gioberti (1801–1852) did not write any works specifically devoted to the history of philosophy, but his particular interest in reconstructing the course of philosophy emerges on at least two occasions. In the ‘Proemio’ to his Introduzione allo studio della filosofia (Brussels, 1839–1840, 2 vols), he declared his intention to apply his “formola ideale” or “ideal formula” (“Being creates the Existent and the Existent returns to Being”) to the history of philosophy. He used this formula to contrast Rosmini’s doctrine of “ideal Being”, a doctrine Gioberti considered to be a remnant of subjectivism and psychologism. He did not intend to apply the formula “by discussing all ages, merely limiting myself to an essay dealing with those systems that flourished in the remotest past” (Introduzione, Lausanne, 1846, I, pp. 8 and 11). Gioberti believed that the history of philosophy was particularly significant in the study of the origins of thought because it is from this early thought that true philosophy, the thought of creation, emanated through revelation. As the history of the Mediterranean peoples – the Greeks and the Italics – shows the transmission of a primitive revelation, it is necessary to go back and study the peoples of the East. Philosophy exists, albeit implicitly, in the ancient cosmogonies and sacred visions, it only needs to be disclosed. Gioberti therefore attempted to examine the religious systems present among all the peoples of the earth in order to find elements heralding philosophical positions which were to be explicitly formulated later. Under the form Hegel would call “representative” lies the rational form; this means that the original revelation of God to humankind (including the very creation of man and later the revelation to the Hebrew people) contains a philosophical knowledge which was fully developed by the Hebrews, but was incomplete and confused in other peoples. The Hebrews were able to develop their religion while already possessing a complete vision of things, while the Indians, Persians, Chaldeans, and the Chinese formulated their philosophical notions under a religious covering that was not yet fully formed (p. 12). Gioberti did not share the theory of the “Greek miracle”: the development of the various philosophies in Greece and Italy did not produce anything new, it simply drew on the different forms of religious knowledge and elaborated them in forms which were increasingly complex and rigorous from a rational point of view, privileging Hebrew religious knowledge (p. 16). From a methodological standpoint, he aimed to create a balance between the facts narrated by the documents of the ancient religions and the doctrines emerging from them which could be put together to create an “ideal” reconstruction. He believed that “ideas and facts are two parallel orders which should harmonise spontaneously, without exerting reciprocal violence on each other. However, because of the nature of the human mind, just as ideal cognition must provide the right thread to guide us through the region of facts, so the region of facts can and must correct and refine ideal cognition, so that the two orders can help each other” (p. 19).] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Models of the History of PhilosophyGalluppi and Rosmini: The History of Philosophy as a Necessary “Complement”

Part of the International Archives of the History of Ideas Archives internationales d'histoire des idées Book Series (volume 235)
Editors: Piaia, Gregorio; Micheli, Giuseppe; Santinello, Giovanni
Malusa, Luciano
Models of the History of Philosophy — Mar 9, 2022
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Publisher
Springer International Publishing
Copyright
© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Switzerland AG 2022
ISBN
978-3-030-84489-9
Pages
469 –518
DOI
10.1007/978-3-030-84490-5_7
Publisher site
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Abstract

[The most outstanding philosophers of early nineteenth-century Italy were Pasquale Galluppi, Vincenzo Gioberti, and Antonio Rosmini. Gioberti (1801–1852) did not write any works specifically devoted to the history of philosophy, but his particular interest in reconstructing the course of philosophy emerges on at least two occasions. In the ‘Proemio’ to his Introduzione allo studio della filosofia (Brussels, 1839–1840, 2 vols), he declared his intention to apply his “formola ideale” or “ideal formula” (“Being creates the Existent and the Existent returns to Being”) to the history of philosophy. He used this formula to contrast Rosmini’s doctrine of “ideal Being”, a doctrine Gioberti considered to be a remnant of subjectivism and psychologism. He did not intend to apply the formula “by discussing all ages, merely limiting myself to an essay dealing with those systems that flourished in the remotest past” (Introduzione, Lausanne, 1846, I, pp. 8 and 11). Gioberti believed that the history of philosophy was particularly significant in the study of the origins of thought because it is from this early thought that true philosophy, the thought of creation, emanated through revelation. As the history of the Mediterranean peoples – the Greeks and the Italics – shows the transmission of a primitive revelation, it is necessary to go back and study the peoples of the East. Philosophy exists, albeit implicitly, in the ancient cosmogonies and sacred visions, it only needs to be disclosed. Gioberti therefore attempted to examine the religious systems present among all the peoples of the earth in order to find elements heralding philosophical positions which were to be explicitly formulated later. Under the form Hegel would call “representative” lies the rational form; this means that the original revelation of God to humankind (including the very creation of man and later the revelation to the Hebrew people) contains a philosophical knowledge which was fully developed by the Hebrews, but was incomplete and confused in other peoples. The Hebrews were able to develop their religion while already possessing a complete vision of things, while the Indians, Persians, Chaldeans, and the Chinese formulated their philosophical notions under a religious covering that was not yet fully formed (p. 12). Gioberti did not share the theory of the “Greek miracle”: the development of the various philosophies in Greece and Italy did not produce anything new, it simply drew on the different forms of religious knowledge and elaborated them in forms which were increasingly complex and rigorous from a rational point of view, privileging Hebrew religious knowledge (p. 16). From a methodological standpoint, he aimed to create a balance between the facts narrated by the documents of the ancient religions and the doctrines emerging from them which could be put together to create an “ideal” reconstruction. He believed that “ideas and facts are two parallel orders which should harmonise spontaneously, without exerting reciprocal violence on each other. However, because of the nature of the human mind, just as ideal cognition must provide the right thread to guide us through the region of facts, so the region of facts can and must correct and refine ideal cognition, so that the two orders can help each other” (p. 19).]

Published: Mar 9, 2022

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