In questi saggi che videro la prima pubblicazione nel 1989 nella storica collana 'Ermeneutica' da lui stesso fondata e diretta, Gianni Vattimo delinea i fondamenti dell'etica dell'interpretazione che ...il celebre filosofo avrebbe sviluppato e approfondito con successo negli anni successivi. Mettendo in primo piano l'ermeneutica come idioma comune della cultura contemporanea e i suoi legami con i tratti postmoderni della società, Vattimo propone una visione dell'etica che recupera, in termini secolarizzati, sia le esigenze di universalità dell'etica tradizionale, sia gli elementi ascetici della morale ripensati alla luce di una ripresa, oltre che di Nietzsche e Heidegger, di Schopenhauer.
E si afferma come uno degli interpreti più significativi dell'ontologia ermeneutica che ha contrassegnato una stagione importante del dibattito filosofico italiano e internazionale, facendo di questo volume un long seller meritevole di essere riproposto, a trent'anni di distanza, con un saggio di Emilio Corriero, anche come occasione per fare il bilancio di quella stagione. Testo dell'editore
In this article, the Italian philosopher aims to reveal the repercussions and the effect of Nietzsche’s thought in contemporary culture.
En este artículo el filósofo italiano se propone poner en ...evidencia las repercusiones y los efectos del pensamiento de Nietzsche en nuestra cultura actual.
Japanese Hermeneutics provides a forum for the most current international debates on the role played by interpretative models in the articulation of cultural discourses on Japan. It presents the ...thinking of esteemed Western philosophers, aestheticians, and art and literary historians, and introduces to English-reading audiences some of Japan's most distinguished scholars, whose work has received limited or no exposure in the United States. In the first part, "Hermeneutics and Japan," contributors examine the difficulties inherent in articulating "otherness" without falling into the trap of essentialization and while relying on Western epistemology for explanation and interpretation. In the second part, "Japan's Aesthetic Hermeneutics," they explore the role of aesthetics in shaping discourses on art and nature in Japan. The essays in the final section of the book, "Japan's Literary Hermeneutics," rethink the notion of "Japanese literature" in light of recent findings on the ideological implications of canon formations and transformations within Japan's prominent literary circles. The interdisciplinary nature of Japanese Hermeneutics is the first step toward the creation of a "history of Japanese hermeneutics," which to this day remains to be written. Uniformly rich, the essays in this volume will interest and enlighten students and scholars of Japanese philosophy, art history, literature, and history, as well as comparative philosophers and humanists.
Gianni Vattimo, who is both a Catholic and a frequent critic of the Church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. ...As in hermeneutics, Vatimo claims, interpretation is central to Christianity. Influenced by hermeneutics and borrowing largely from the Nietzschean and Heideggerian heritage, the Italian philosopher, who has been instrumental in promoting a nihilistic approach to Christianity, draws here on Nietzsche’s writings on nihilism, which is not to be understood in a purely negative sense. Vattimo suggests that nihilism not only expands the Christian message of charity, but also transforms it into its endless human potential. In “The Age of Interpretation,” the author shows that hermeneutical radicalism “reduces all reality to message,” so that the opposition between facts and norms turns out to be misguided, for both are governed by the interpretative paradigms through which someone (always a concrete, historically situated someone) makes sense of them. Vattimo rejects some of the deplorable political consequences of hermeneutics and claims that traditional hermeneutics is in collusion with various political-ideological neutralizations.
Gianni Vattimo, who is both a Catholic and a frequent critic of the Church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. ...As in hermeneutics, Vatimo claims, interpretation is central to Christianity. Influenced by hermeneutics and borrowing largely from the Nietzschean and Heideggerian heritage, the Italian philosopher, who has been instrumental in promoting a nihilistic approach to Christianity, draws here on Nietzsche’s writings on nihilism, which is not to be understood in a purely negative sense. Vattimo suggests that nihilism not only expands the Christian message of charity, but also transforms it into its endless human potential. In “The Age of Interpretation,” the author shows that hermeneutical radicalism “reduces all reality to message,” so that the opposition between facts and norms turns out to be misguided, for both are governed by the interpretative paradigms through which someone (always a concrete, historically situated someone) makes sense of them. Vattimo rejects some of the deplorable political consequences of hermeneutics and claims that traditional hermeneutics is in collusion with various political-ideological neutralizations.
I wrote an essay once on truth as rhetoric.¹ It might look a little different if I were writing it today, but let’s see if we can clear the matter up once and for all. First and foremost: I am ...convinced that truth is not a problem of political science, or even a matter subject to scientific demonstration. Truth for me is persuasion, and when I say persuasion, I don’t mean “take it from me, sonny boy,” I mean something more like “let’s all lend a hand here.” In other words: philosophical arguments are arguments ad homines, not ad hominem.
TO SPEAK THE TRUTH Vattimo, Gianni
The Responsibility of the Philosopher,
08/2010
Book Chapter
Yet in the end, underlying all the debates between hermeneutic and antihermeneutic philosophers, there is always the question of truth as adequacy, and as I’ve intimated, hermeneutics might even ...enjoy the advantage of a concept of adequacy that is different and more complex. But on the reasons for preferring this stance in philosophy, the first thing that always comes to my mind is a phrase from the Psalms, “redemisti nos Domine Deus veritatis.”¹ Why do I think that in philosophy there should be a certain frosty reserve toward the notion of truth as objective description? Principally for the reason already
LOGIC IN PHILOSOPHY Vattimo, Gianni
The Responsibility of the Philosopher,
08/2010
Book Chapter
For Nietzsche, nihilism potentially reaches an end stage, at which it is “accomplished,” meaning completed or fulfilled. For me, nihilism is accomplished when the contradiction internal to the ...hermeneutic experience of truth is fully acknowledged. And that acknowledgment is a “logical” stance, if logic broadly means the mode in which we think truth, and in which we engage in thought and discourse in whatever contingent circumstances, historical and linguistic, are given to us. On that basis, the connection between truth and rhetoric adduced in the previous chapter does not take anything away from logic. But if logic merely denotes the
It is no secret that I also write for the newspapers, and “professional” philosophers view that as something of a blot on philosophy. You start doing it because it’s a chance to earn, then you keep ...on for ideological reasons, or to justify yourself, or because you discover that it is not such a base occupation after all. Actually, in my considered view, there is no difference between what I do when I am teaching in the university, and what I do when I write a column for a newspaper. These days, the media presence of cultural luminaries is normally
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