Philosophers From Italy

"After criticising Georg Wilhelm Friedrich Hegel so much for establishing a system of categories that predetermined the path that spiritual development had to follow, the neo-Hegelians of Italy were unable to do anything other than replace it with a more restricted set of categories from which we cannot escape. What a beautiful story, deluding itself that it is walking when in reality it is always standing still in the small circle of those few forms, marking its steps in a monotonous rhythm! But life has little respect for these a priori assumptions; it teaches us that spiritual categories, no less than the physical-mathematical categories of space, time, cause and quantity, are schemes that we construct to coordinate our experiences, and that they have nothing fixed, nothing necessary or eternal that can be deduced a priori."

"The truth is not something ready-made outside of us, which we should merely reproduce, as the old empiricism believed; but it is an ever-new product of our cognitive activity that elevates the world of experience to a higher form of life. It is commonly said that in the search for truth we must strive to reflect objective reality; but this is an absurd claim, because no one can ever step outside of experience to compare their ideas with so-called things in themselves."

"Any truth is not universal in the intellectual sense that it is thought identically by everyone, but only insofar as there is a practical agreement based on certain explicitly formulated or implied conventions."

"In his essays on Croce, Carlo Antoni noted that the struggle over the distinction between activity, and between ethical and economic-political practice, initially changed the author's perspective on the entire structure, albeit inadvertently. Turning, in “'Filosofia della pratica”', with still only speculative interests, to the consideration of politics, Croce was critical, above all, of humanitarian, Enlightenment-inspired, egalitarian democracy."

"In reality, Croce made a graft. The distinction became dialectical transition, opposition and overcoming. The vital and economic moment, innocent in itself, became, in its collision with other forms, the negative, the ugly, the error, the evil. Humanistic harmony was broken, and the rupture of equilibrium, the internal contrast, became the driving force of becoming and overcoming... But above all, one must ask whether the “graft”, which is always an artificial operation, has really been successful. This is the question that dramatically troubled Benedetto Croce until the very end."

"Friedrich Schiller, accepting Kant's legacy of the intelligible self and the sensible self, distinguishes two aspects that we can only divide abstractly in human beings and on which our analysis must stop: the person, who remains constant, and his or her changing states. (from “'Logos”', II fascicle p. 110)"

"Antonio Labriola, Storia, filosofia della storia, sociologia e materialismo storico, in Scritti varii: editi e inediti di filosofia e politica, collected and published by Benedetto Croce, Giuseppe Laterza & Figli, Bari, 1906."

"In Kant's troubled criticism, there is all the torment of Christianity; in his theory of radical evil, the dogma of original sin persists, however philosophically transfigured. Schiller rightly wrote to Goethe: “There is always something in Kant, as in Luther, that reminds us of the monk who, even after leaving the cloister, cannot erase its traces from himself.” (from “'Logos”', II issue, p. 113)"

"Antonio Labriola, Storia, filosofia della storia, sociologia e materialismo storico, in "Scritti filosofici e politici", Franco Barbieri (editor), Einaudi, Torino, 1973."

"Today, the family seems to lack values to pass on, and society needs values and role models."

"The possibility of breaking the “glass ceiling” is linked to the need for women to learn to “network”. We must gradually build a system of female relationships that becomes a resource for all. A system that allows us to break out of the “invisible cage” in which many of us still find ourselves, because the tendency to give in to social pressures is still strong. [...] As long as women accept as a given that they have to work a “double shift” and do not fight, by “networking”, to change the mentality of men, no law will ever be able to rid them of the “glass ceiling” that continues to discriminate against them. The freedom won in the 1960s and 1970s is no longer enough. To make it effective and achieve equality, we need to rediscover the value of solidarity."

"The days I have lived are part of my history. The joys I have known have shaped me. Without the past, which is inevitably written on my body, I would not be who I am. Erasing every mark that time leaves on our bodies means, in essence, erasing our memory as well. It means oblivion, not wanting to know, not wanting to show. It means underestimating the importance of experience, deluding ourselves that immediacy is the only value worth recognising. We cannot want to “be” and “have been” at the same time, be seventy years old and behave as if we were forty."

"The more women try to assert themselves as equal to men in dignity, value and rights, the more men react violently. The fear of losing even a few crumbs of power makes them vulgar, aggressive and violent. [...] These are men who do not accept female autonomy and who, often out of weakness, want to control women and subjugate them to their will. Sometimes they are insecure and have little self-confidence, but instead of trying to understand what exactly is wrong in their lives, they blame women and hold them responsible for their failures. Gradually, they turn women's lives into a nightmare. And when women try to rebuild their lives with someone else, they seek them out, threaten them, beat them, and sometimes kill them. Paradoxically, many of these crimes of passion are nothing more than a symptom of the “decline of the patriarchal empire”. As if violence were the only way to avert the threat of loss. To continue to maintain control over the woman. To reduce her to a mere object of possession. But when the person you love is nothing more than an object, not only does the relational world become hell, but love also dissolves and disappears."

"Being on the side of women does not mean dreaming of a world in which the power relations can finally be reversed so that men suffer what women have suffered for centuries. Being on the side of women means fighting to build an egalitarian society in which being a man or a woman is “irrelevant”, has no significance. Not because being a man or a woman is the same thing, but because both men and women are human beings who share the best and worst of the human condition. The goal of women is not to dominate men, after having been dominated for centuries, but to fight to gradually move away from this logic of domination, without forgetting that, despite everything, human beings are (and will always remain) deeply ambivalent."

"I believe that thoughtful men and women, willing to examine the issues of their own lives and those of our fellow travellers on earth, should in any case be grateful to philosophers such as Tom Regan for their commitment, scientific integrity and passion for something that has to do with what we can still call, in our forms of communal living, possible “progress” in ethics. (p. 12)"

"As those who identify moral dilemmas and try to resolve them by advancing moral principles, values and norms know well, every dilemma, by definition, is dramatic, desperate and hopeless. When faced with a moral dilemma, one always makes the wrong choice; whatever decision one makes, one always ends up regretting what one has said or done. :*From a speech to the Chamber of Deputies, 9 July 2013, quoted in Chamber of Deputies – XVII Legislature – Stenographic Report of the Assembly – Session No. 49 of Tuesday, 9 July 2013 – Continuation of the discussion of the bill: Conversion into law of Decree-Law No. 61 of 4 June 2013, containing new urgent provisions for the protection of the environment, health and labour in the operation of businesses of national strategic interest (A.C. 1139-A)“”."

"The real struggle for Italian women today is to work on the “contents” and no longer just on the “containers” of equality, striving to change male attitudes and mentalities. The emancipation of women has not yet led to the hoped-for balance because the vast majority of men do not want to give up their privileges."

"Paradoxically, the “decline of the patriarchal empire” goes hand in hand with an increase in violence against women. The emancipation of women has not yet led to the hoped-for balance. On the contrary, men's need to demonstrate their superiority takes on extremely disturbing forms. Behind rape there is almost always a need to humiliate women, a desire to leave a mark on these beings who continue to be considered inferior."

"As time goes by, Italy is witnessing a systematic attack on feminist achievements. Whether it is degrading representations in the media or sexist language used in politics, the result is always the same: to “put women in their place”, reminding them that their “natural” place is beside men, silent and aware of male superiority. Ultimately, the political system and the television system are wonderfully intertwined and reflect a very precise view of gender roles. Men have the right to speak. Women must limit themselves to being beautiful and keeping quiet."

"Our relationship with truth has something to do with our relationship with each other and with the world."

"There are two values I am not willing to give up: freedom and equality. No one can impose their conception of life, their ideas or their beliefs on others. Even if freedom is never absolute [...], everyone must be able to choose how to live their life, without coercion or intimidation. Only when we are free can we take responsibility for our choices, our actions and their consequences: freedom is the cornerstone of personal autonomy; it is what allows each person to become the protagonist of their own life. At the same time, however, in order for freedom not to remain an abstract value, it is necessary to organise the conditions conducive to its exercise, first and foremost among which is equality. If I do not have the same rights as others and if I do not have the material means to assert them, I cannot automatically be free to choose what I want to do or to achieve what I desire."

"Concrete subjectivity must be able to use its expressive techniques in their entirety: gestures, words and body movements are the appropriate tools for this therapeutic process. Moreno considers the body to be an “'organ d'expression, porteur d'intentions”'."

"It is not work, however, that kills and destroys; what kills and destroys is the exploitation of labour, the exploitation of poverty, the exploitation of despair, that is, everything that happens when the only thing that matters is the maximisation of economic profit, that absolute selfishness that no longer has anything to do with the well-understood interest that Adam Smith already spoke to us about and that leads to the maximisation of the common good."

"The neutrality of sociometry conceals a precise ideology: psychology is thus in a typical situation of “objectification” and of a loss of intentionality and meaning in its theoretical operations and practices; it provides a typical example of the “forgetting of meaning” referred to by Husserl in “The Crisis” [...] The need for a genetic investigation that reveals the intersubjective root of neurosis, reacting to the “solipsistic” danger of psychoanalysis, remains the most interesting and valid aspect of Moreno's research. [...] The intersubjectivity that Moreno wishes to assert in diagnosis and therapy reveals itself to be an abstract intersubjectivity, or, as we would say in phenomenological language, unfounded."

"The problem of insults, so-called “hate speech”, is complex. The phenomenon has been analysed by some American feminists who, by deconstructing the mechanisms of male domination, have pointed the finger at the vicious circle of “hate speech” that assigns women a well-defined role from which they can no longer escape. All those who dare to loudly claim equal civil rights are not taken seriously: their claims are immediately discredited and, instead of arguments, the insidious weapon of insults is used against them to silence them. [...] When you shout at a woman that she is a “slut”, at a homosexual that he is a “faggot” or at a black person that he is a “dirty nigger”, you do so because the other person cannot respond. What matters is not the argument you use. There is no argument, no idea, no rationality in the insult. The aim is always the same: to hurt the other person so that they remain silent."

"Barbie was our icon. Her success depended on her perfect body, regardless of her profession or age. Barbie was always impeccable and sublime. Barbie was always heterosexual and married. Barbie was always happy and successful. The life represented in the world of Barbie was, therefore, mythical and unattainable. The girls of my generation grew up believing that anything was possible and that “wanting” was enough to “be able”. Barbie succeeded; why shouldn't we succeed too? After all, we just had to learn to “control” ourselves: control our bodies, control our emotions, control our needs."

"In a society where the predominant message is that every woman can (and must) shape her own destiny, determine her own fate and shape her own identity, many girls felt trapped by a terrible injunction: if you want to succeed in life, you must control yourself, become what others expect of you, be flawless, even at the cost of painful sacrifices and renunciations."

"Neoplatonic philosophy finds in Proclus the satisfaction of a systematic need of an analytical and deductive nature, while the form of the systematisation proper to Plotinus's Enneads was instead methodical-didactic; therefore, in the history of Neoplatonism and the Alexandrian school, it must be admitted that the full historical awareness of the value and significance of the school came precisely from this philosopher. (Le scuole neoplatoniche, “'The Neoplatonic Schools”', XXXVIII, pp. 228-229)."

"The problem for women suffering from anorexia is not hunger. Because in reality, anorexics [...] are always hungry. They have an enormous appetite. A hunger that constantly haunts them, precisely because they “cannot” and “must not” eat. The real problem with anorexia is the feeling of omnipotence that arises when you feel you can control everything, even hunger. In their emaciated bodies, anorexics defy death, even as they carry it around like a medal to show off; they defy desires, denying the body's basic needs, even as desire can no longer emerge; they defy social norms in order to feel free, even as they construct for themselves a system of uncompromising laws that they can never transgress."

"The dialectical method developed by Proclus triumphed in modern philosophy in the form of Hegelian dialectics. Proclus considers the world of thought in reality to be entirely dominated and interpretable by the process of the One as outlined in metaphysics; therefore, for him, metaphysics is logic. The fundamental categories and ideas are identified, and everything is continually reduced to a single thought, which is that of unity. (Le scuole neoplatoniche, “'The Neoplatonic Schools”', XXXVII, p. 222)"

"(About Giorgio Gaber and Sandro Luporini) They were free from labels and classifications, far removed from the laziness of common discourse. By “renaming”, they forced us to take a step forward. Towards a world that must be rediscovered, as the ‘Canzone dell'appartenenza’ (Song of Belonging) said. Towards reasons that have been lost or dissipated, towards a clarity made opaque by the standardisation of thought."

"Unlike girls, who quickly find themselves confronted with a particular aspect of their femininity when they start menstruating, boys find it more difficult to understand what it means to become men. The construction of “masculinity” depends greatly on the cultural and social environment to which young people belong. In some environments, for example, boys learn that to become men, they must display arrogance, violence and contempt for women. Masculinity then becomes a precious commodity that must be protected against all attacks that may come from the weak, from “sissies” and from homosexuals. Masculinity, a distinctive sign of manhood only when it demonstrates the inferiority of women, drives these young men in disarray to lash out against all those who “waste” it. It is no coincidence that the most violent attacks against homosexuals come precisely from those who despise women and consider them inferior to men."

"Iamblichus set out to give a systematic and decisive character to Plotinus' dialectic at its most sublime but also most obscure moment, that of absolute unity and its forms, already dealt with by Amelius and Porphyry; that is, around the way of reconciling and harmonising the mystical theory of the One with the variety of unitary principles that are expected to preside over the various aspects of life: that is, the transcendent One and the immanent One, the unity of thought and being, thinking thought and thought thought, and finally thought as an intelligible world. (La Scuola di giamblico, “'School of Iamblichus”', XXX, p. 187)"

"Reading and rereading these pages by Robert Nozick we can feel that “'his”' philosophy accompanies us, with luminous intelligence, sensitivity and friendship, in “'our”' examined life."

"The thought of Proclus towered over the entire philosophy of his time as the last great system of Greco-Roman speculation, and offers our thought the dual value of the most elaborate solution to all problems, not only of the Neoplatonic school but of classical philosophy and the form in which it communicated almost immediately to Christian thought in the Middle Ages and the modern age. (Le scuole neoplatoniche, “'The Neoplatonic Schools”', XXXVII, p. 222)"

"Gaber and Luporini [...] attempt to achieve a clear understanding of the transformations of which they are both observers and participants. And the desire that drives their attempt is, of course, to communicate this understanding to an audience. Which, in the context of a theatrical event, means first building an audience."

"For centuries, even millennia, we have been dragging along the dualism of mind and body, of soul and flesh. Even before the findings of biology and neurophysiology, this dualism was dismantled by two great figures of modern philosophy: the rationalist Baruch Spinoza and the empiricist David Hume. Starting from very different premises, the two converge in telling us that our ego, which claims to be immortal, is nothing more than a mode of nature."

"There are moments of profound misunderstanding that happen just like that, from one moment to the next, sometimes suddenly. Whether it is due to accumulated fatigue, a momentary lapse of attention, or simply because life is often very complicated. But ultimately, the exact reasons for this misunderstanding matter little. Let's just say it happens."

"In adult videos, the role of women is extremely codified. Women are there to literally embody the “vulgar Aphrodite” of whom the ancient Greeks spoke, that is, a kind of icon of animal femininity, the corrupt and corrupting woman that men seem to need to satisfy their sexual desires. Unlike the “celestial Aphrodite”, the wife or partner worthy of becoming the mother of his children, the “vulgar Aphrodite” can be treated as a mere trinket."

"The more women try to assert themselves as equal in dignity, value and rights to men, the more men react violently. The fear of losing even a few crumbs of power makes them aggressive, brutal and vulgar. [...] These are men who do not accept female autonomy and who, often out of weakness, want to control women and subjugate them to their will. They use violence (from verbal to physical and sexual) for fear of losing their power: their attitude is perceived as “normal”; it is part of the script of masculinity to which they generally adhere deeply."

"All evidence of the existence of God implies a kind of submission."

"Yes, we have a soul. But it is made up of many small robots."

"In some respects, there are no words that ring true to describe motherhood. It is not a natural condition, nor is it a socially induced need. [...] During pregnancy, it is not only a woman's body that changes, but also her imagination. And, within this imagination, the child is often burdened with many expectations. Motherhood is not “just” a woman's adventure; it always involves others too: grandparents, the father, and, of course, the child who will be born and who has the right, in turn, to be cared for and fully recognised."

"To freedom as “non-interference”, the famous “freedom from” of the liberal philosophical tradition, we must add freedom as “non-domination”, “freedom to”, that effective freedom that allows everyone to participate in “public affairs” without suffering the consequences of intolerable discrimination on the basis of gender, sexual orientation, skin colour or religious belief."

"Dylan teaches us that philosophical work is essentially work on our incompleteness, on our finitude, on the fact that we are conditioned by a whole host of things."

"(About the death of Margherita Hack) She was a great researcher, a great fighter for the secular concept of freedom of research, and a great woman. Margherita was not afraid to be an atheist in the name of scientific freedom. :*‘’2013/06/29/morta-margherita-hack-trieste-astrofisica-aveva-91-anni/641222/ Margherita Hack dies at 91: astrophysicist between research and civil rights‘’, ‘'Il Fatto Quotidiano’', June 29, 2013."

"The libertine is constantly seeking new intellectual experiences. And so, in this sense, lust is the passion for knowledge, for moving forward, for never stopping, for never being satisfied with a point of view that has been reached."

"What matters is not just being heard, but being heard as a woman. Until the only way to be accepted and recognised as equal to men is to deny our difference and pretend that we are all identical, we women will not have won our fight for equality. There will always be someone who denies value and dignity to those who are not “perfectly identical”."

"The core of Catholic interventionism is not, in principle, too different from so-called Islamic fundamentalism (although I personally dislike this term). In both cases, our response must be the same: ‘'They shall not pass!’'"

"Profound thoughts in a light-hearted soul, that was Franco. You could see it in his face, because even his features matched: a large, high forehead, a compact face that would break into a slight but sincere smile at the slightest thing, eyes that sparkled behind his glasses. He was like that even at Pigafetta High School in Vicenza, a year ahead of us in '53. We would bump into each other during break time and, amid the flood of nonsense, jokes and silly pranks, he stood out because he was smart. He was the prototype not of a good student, but of a boy who had something extra: I never thought of Franco as a nerd, far from it: he was sociable, witty, and sharp in the unwitting contests of intelligence. You found yourself listening to him naturally: you were silent and he spoke, making Giuseppe Faggin's beautiful lessons even more digestible."