Books by Diego D'Angelo
Fino ad ora mai tradotta integralmente in nessuna lingua, Della verità rappresenta il compimento ... more Fino ad ora mai tradotta integralmente in nessuna lingua, Della verità rappresenta il compimento maturo del pensiero jaspersiano. Subito dopo il grande trattato di Filosofia, pubblicato in tre volumi nel 1931, Jaspers inizia a concepire un’altra opera di ampio respiro, una Logica filosofica che doveva rappresentare il culmine della sua speculazione teoretica. Gli anni della guerra e la situazione di estrema precarietà in cui verrà a trovarsi Jaspers, soprattutto per il fatto di essere sposato a una donna ebrea, renderanno il lavoro quasi impossibile: a giungere a compimento sarà solo Della Verità, primo di quattro volumi, uscito nel 1947. In Della Verità la filosofia dell’abbracciante dispiega appieno la sua potenza teoretica, andando a gettare le basi per un pensiero della verità mutevole e cangiante, secondo cui la verità si manifesta sempre e solo in una certa figura. Per l’uomo la verità è la via, è il cammino ininterrotto della ricerca della verità stessa, e non può consistere in una stabilizzazione definitiva del senso dell’esser-vero. In un dialogo continuo con la tradizione filosofica, ma anche letteraria e poetica (tra i riferimenti continui ci sono Sofocle, Shakespeare e Dostoevskij), Jaspers scrive il suo ultimo vero lavoro di filosofia teoretica, preferendo dedicarsi, negli anni di Basilea dopo la guerra e dopo l’abbandono dell’università di Heidelberg, a scritti di carattere politico e sociale. Ma è proprio la molteplicità della verità e delle sue figure a dare adito ad una filosofia della comunicazione e dell’amore, che è forse il lascito jaspersiano più bello.
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Trotz aktueller Debatten über Determinismus und Freiheit ist der Sinn von Freiheit weit davon ent... more Trotz aktueller Debatten über Determinismus und Freiheit ist der Sinn von Freiheit weit davon entfernt, ein klar umrissenes philosophisches Problem darzustellen. Betrachtet man Versuche, menschliche Freiheit erkenntnistheoretisch zu beweisen, und Diskussionen um die soziale Normierung von Freiheit, so ist selten klar, ob hier von einem einheitlichen Phänomen die Rede ist. Aufgrund der Komplexität der Debatten lässt sich die Freiheit nicht einer einzelnen Teildisziplin der Philosophie zuschreiben. Wer sich auf eine Definition oder einen Bestimmungsversuch des Begriffs einlässt, muss zugleich das Verhältnis von Theorie und Praxis klären. Die Untersuchung der Freiheit und der mit ihr verbundenen Phänomene führt daher nicht zuletzt zu einer immer wieder neu zu vollziehenden Selbstverortung der Philosophie.
Mit Beiträgen von
Volker Gerhardt, Dietmar Köhler, David F. Krell, Morten Thaning, Gianni Vattimo, Tilo Wesche u. a.
Edited Journal Issue by Diego D'Angelo
Special Issue of "META. Research in Hermeneutics, Phenomenology, and Practical Philosophy", Jun 3, 2014
Papers by Diego D'Angelo
The aim of this paper is to offer a phenomenological
interpretation of Aristotle’s approach to th... more The aim of this paper is to offer a phenomenological
interpretation of Aristotle’s approach to the
sense of touch. The first part of this text deals with
the role of touch in De Anima and states the central
point of the argument to be developed: to show
that touch has an ontological function insofar as
it is the condition of possibility for accessing objects
as objects (I). Some methodological considerations
(II) are required in order to delineate the
overall context in which the present contribution
has to be understood. Not dealing with a philological
reconstruction, nor with a perspective focusing
on the history of philosophy, this text aims at a systematic
approach to the question, taking Aristotle
as its starting point.
In the third part (III) a close reading of De
Anima, II, 11, is offered in order to grasp Aristotle’s
central claim: flesh is not the sensory organ, but
the medium of touch. The description of flesh as
a symbolic and semiotic structure that allows to
grasp the truth of individual objects as such, in
their singularity, shows the meaning of Aristotle’s
claim that flesh is linked to the very intelligence
of the human being (IV). This argument is then
strengthened by a reading of some passages of
Aristotle’s Metaphysics (V) where touching is connected
the the concept of truth: the truth of single
objects as objects is possible through the functioning
of touch and of its medium, i. e. flesh.
In seiner für die Thematik dieses Buchs ebenso einschlägigen wie grundlegenden Studie zur Phänome... more In seiner für die Thematik dieses Buchs ebenso einschlägigen wie grundlegenden Studie zur Phänomenologie der Aufmerksamkeit (2004) diagnostiziert Bernhard Waldenfels noch, dass Aufmerksamkeit zu den »nomadischen Begriffen« zählt, »die nirgendwo recht seßhaft werden«. 1 Dies scheint aber zumindest in jüngerer Zeit ihrer umfassenden Erforschung nicht zum Nachteil zu gereichen, denn in den letzten Jahren hat sich Aufmerksamkeit regelrecht zu einem zentralen wissenschaftlichen Thema zu Beginn des 21. Jahrhunderts entwickelt. Als Beleg dafür sei, ohne Anspruch auf Vollständigkeit zu erheben, auf zahlreiche seit 2000 erschienene Buchpublikationen in der Psychologie, der Philosophie und ihrer Geschichte, der Medien-und Kommunikationsforschung, den Neurowissenschaften, der Evolutionsbiologie, der Pädagogik, den Kulturwissenschaften sowie anderen Disziplinen verwiesen. 2 Die von Waldenfels konstatierte ›Heimatlosigkeit‹ der Aufmerksamkeit ist also offensichtlich kein Defizit mehr, sondern scheint sich heute sogar als ein Vorteil zu erweisen: Denn so ist sie offenbar für ganz unterschiedliche wissenschaftliche Zugänge empfänglich und bietet sich zugleich auch als Gegenstand einer interdisziplinär betriebenen Forschung an.
My contribution deals with the question of what " concretness " means in the works of Karl Jasper... more My contribution deals with the question of what " concretness " means in the works of Karl Jaspers. I will give an overall introduction to On Truth, the book I will focus on, by locating it in Jaspers' biography and in the social and political context in which it was written (§ 1). Secondly, I will show how the concept of " concretness " in Jaspers is embedded in the more general framework of the relation between being-there (Dasein) and world (Welt) (§ 2). The last part of the essay (§ 3) claims for " concretness " to be one of the most important elements in Jaspers' philosophy, as it allows that men can " break through " (durchbrechen) and reach Transcend-ence.
In this text I shall try to understand what Merleau-Ponty means when he says that there is a ‘tru... more In this text I shall try to understand what Merleau-Ponty means when he says that there is a ‘truth of naturalism’. Although this formulation apparently assumes different meanings in different periods of his philosophical production, at a closer look it discloses a unitary view on the problem of naturalism. In order to grasp such a unitary account, philosophy needs a more complex definition of ‘nature’, which is neither materialistic nor pantheistic. Philosophy needs a definition capable of bringing about a more original sense of nature as ‘primordial being’, that is, as an always already meaningful nature that has not a ‘mind’ at the opposite, rather being the source of every correlation. This view can help philosophy and science, as I shall argue, in making sense of the scientific discourse about consciousness and the mental without falling pray to either Cartesian dualism or other unwanted presuppositions.
The aim of this paper is to dig out the fundamental structure that underlies Husserl's descriptio... more The aim of this paper is to dig out the fundamental structure that underlies Husserl's description of two basic aspects of the alterity to the self, namely the world and the Other. This structure is a referential and indicating scheme: the problem of reference and indication lies at the base of the constitution of the things in the world, where the front-side refers to the rear-side, and in the experience of another human being, where his body is always already referring to mine.
One of Heidegger’s most important descriptions of bodily existence can be found in his Nietzsche ... more One of Heidegger’s most important descriptions of bodily existence can be found in his Nietzsche lectures. This paper aims to elucidate this “metaphysics of the body” both in relation to Heidegger’s Leibniz-interpretation in the later Marburg lectures as well as in the context of his later thought. Leibniz and Nietzsche are Heidegger’s points of departure in the attempt to think the difference between qewr…a and pr©xij beyond Being and Time: It is only by understanding their relationship, through a radical re-thinking of the problem of corporeality, no longer as a noun (der Leib) but as a verb (leiben), that one can possibly move beyond every traditional dualism, between theory and praxis but also and most notably between being and becoming.
" Abstract
In this paper I try to read Heidegger’s discussion of “discourse” (Rede) in a confr... more " Abstract
In this paper I try to read Heidegger’s discussion of “discourse” (Rede) in a confrontation with some passages from Aristotle’s Metaphysics on truth and touch. With this kind of interpretation I show that the phenomenon of touch can help us in making sense of the “practical” or pragmatic character of discourse as “do something with what is ready-to-hand”. This new conception will allow us to better understand Heidegger’s turn from a conception of truth as Erschlossenheit (in Being and Time) to the idea that truth is the place of both Lichtung and Verbergung (for example in The Origin of the Work of Art). In the last part I’ll continue with this kind of interpretation by reading some pages from Heidegger’s later works, where it will prove possible to establish a connection between body and truth which goes beyond Heidegger’s own understanding of these phenomena.
Zusammenfassung
In diesem Text wird der Versuch gemacht, Heideggers Erörterung des Begriffs der „Rede“ in einer Auseinandersetzung mit einigen Passagen aus der Metaphysik des Aristoteles über Berühren und Wahrheit zu lesen. In dieser Interpretation zeige ich, dass das Phänomen des Berührens uns dabei halfen kann, den „praktischen“ oder pragmatischen Charakter der Rede zu verstehen als Umgang mit dem Zuhandenen. Dies wird uns in Stand setzen, Heideggers Kehre von einer Auffassung der Wahrheit als Erschlossenheit (in Sein und Zeit) zu einer Wahrheit, die sowohl Lichtung als auch Verbergung ist (zum Beispiel in Der Ursprung des Kunstwerkes), nachzuvollziehen. Im letzten Teil meines Textes werde ich diese Interpretation weiterverfolgen, indem einige Passagen aus Heideggers späten Werken in Betracht gezogen werden. So wird es möglich, einen Zusammenhang zwischen Leib und Wahrheit auszumachen, der über Heideggers eigenen Verständnis dieser Phänomene hinausreicht."
Il nostro obiettivo è di rintracciare l'origine dell'autocoscienza attraverso una indagine filoso... more Il nostro obiettivo è di rintracciare l'origine dell'autocoscienza attraverso una indagine filosofica che, a partire dalle ricerche di Darwin, segue il filo che lega lo scienziato inglese alle concezioni pragmatiste sviluppate da Mead e Wright, i quali hanno messo in evidenza alcuni aspetti chiave (il significato, la voce e l'intersoggettività) che sviluppiamo poi in una ricostruzione sistematica e genealogica condotta con l'aiuto della fenomenologia classica e della filosofia di Carlo Sini.
Talks by Diego D'Angelo
Organized Events by Diego D'Angelo
Abstracts by Diego D'Angelo
Uploads
Books by Diego D'Angelo
Recensione: http://www.disciplinefilosofiche.it/recensioni/41-recensione-a-karl-jaspers-della-verita-logica-filosofica-a-cura-di-diego-dangelo-bompiani-milano-2015-pp-2105-ludovica-neri/
Mit Beiträgen von
Volker Gerhardt, Dietmar Köhler, David F. Krell, Morten Thaning, Gianni Vattimo, Tilo Wesche u. a.
Edited Journal Issue by Diego D'Angelo
Papers by Diego D'Angelo
interpretation of Aristotle’s approach to the
sense of touch. The first part of this text deals with
the role of touch in De Anima and states the central
point of the argument to be developed: to show
that touch has an ontological function insofar as
it is the condition of possibility for accessing objects
as objects (I). Some methodological considerations
(II) are required in order to delineate the
overall context in which the present contribution
has to be understood. Not dealing with a philological
reconstruction, nor with a perspective focusing
on the history of philosophy, this text aims at a systematic
approach to the question, taking Aristotle
as its starting point.
In the third part (III) a close reading of De
Anima, II, 11, is offered in order to grasp Aristotle’s
central claim: flesh is not the sensory organ, but
the medium of touch. The description of flesh as
a symbolic and semiotic structure that allows to
grasp the truth of individual objects as such, in
their singularity, shows the meaning of Aristotle’s
claim that flesh is linked to the very intelligence
of the human being (IV). This argument is then
strengthened by a reading of some passages of
Aristotle’s Metaphysics (V) where touching is connected
the the concept of truth: the truth of single
objects as objects is possible through the functioning
of touch and of its medium, i. e. flesh.
In this paper I try to read Heidegger’s discussion of “discourse” (Rede) in a confrontation with some passages from Aristotle’s Metaphysics on truth and touch. With this kind of interpretation I show that the phenomenon of touch can help us in making sense of the “practical” or pragmatic character of discourse as “do something with what is ready-to-hand”. This new conception will allow us to better understand Heidegger’s turn from a conception of truth as Erschlossenheit (in Being and Time) to the idea that truth is the place of both Lichtung and Verbergung (for example in The Origin of the Work of Art). In the last part I’ll continue with this kind of interpretation by reading some pages from Heidegger’s later works, where it will prove possible to establish a connection between body and truth which goes beyond Heidegger’s own understanding of these phenomena.
Zusammenfassung
In diesem Text wird der Versuch gemacht, Heideggers Erörterung des Begriffs der „Rede“ in einer Auseinandersetzung mit einigen Passagen aus der Metaphysik des Aristoteles über Berühren und Wahrheit zu lesen. In dieser Interpretation zeige ich, dass das Phänomen des Berührens uns dabei halfen kann, den „praktischen“ oder pragmatischen Charakter der Rede zu verstehen als Umgang mit dem Zuhandenen. Dies wird uns in Stand setzen, Heideggers Kehre von einer Auffassung der Wahrheit als Erschlossenheit (in Sein und Zeit) zu einer Wahrheit, die sowohl Lichtung als auch Verbergung ist (zum Beispiel in Der Ursprung des Kunstwerkes), nachzuvollziehen. Im letzten Teil meines Textes werde ich diese Interpretation weiterverfolgen, indem einige Passagen aus Heideggers späten Werken in Betracht gezogen werden. So wird es möglich, einen Zusammenhang zwischen Leib und Wahrheit auszumachen, der über Heideggers eigenen Verständnis dieser Phänomene hinausreicht."
Talks by Diego D'Angelo
Organized Events by Diego D'Angelo
Abstracts by Diego D'Angelo
Recensione: http://www.disciplinefilosofiche.it/recensioni/41-recensione-a-karl-jaspers-della-verita-logica-filosofica-a-cura-di-diego-dangelo-bompiani-milano-2015-pp-2105-ludovica-neri/
Mit Beiträgen von
Volker Gerhardt, Dietmar Köhler, David F. Krell, Morten Thaning, Gianni Vattimo, Tilo Wesche u. a.
interpretation of Aristotle’s approach to the
sense of touch. The first part of this text deals with
the role of touch in De Anima and states the central
point of the argument to be developed: to show
that touch has an ontological function insofar as
it is the condition of possibility for accessing objects
as objects (I). Some methodological considerations
(II) are required in order to delineate the
overall context in which the present contribution
has to be understood. Not dealing with a philological
reconstruction, nor with a perspective focusing
on the history of philosophy, this text aims at a systematic
approach to the question, taking Aristotle
as its starting point.
In the third part (III) a close reading of De
Anima, II, 11, is offered in order to grasp Aristotle’s
central claim: flesh is not the sensory organ, but
the medium of touch. The description of flesh as
a symbolic and semiotic structure that allows to
grasp the truth of individual objects as such, in
their singularity, shows the meaning of Aristotle’s
claim that flesh is linked to the very intelligence
of the human being (IV). This argument is then
strengthened by a reading of some passages of
Aristotle’s Metaphysics (V) where touching is connected
the the concept of truth: the truth of single
objects as objects is possible through the functioning
of touch and of its medium, i. e. flesh.
In this paper I try to read Heidegger’s discussion of “discourse” (Rede) in a confrontation with some passages from Aristotle’s Metaphysics on truth and touch. With this kind of interpretation I show that the phenomenon of touch can help us in making sense of the “practical” or pragmatic character of discourse as “do something with what is ready-to-hand”. This new conception will allow us to better understand Heidegger’s turn from a conception of truth as Erschlossenheit (in Being and Time) to the idea that truth is the place of both Lichtung and Verbergung (for example in The Origin of the Work of Art). In the last part I’ll continue with this kind of interpretation by reading some pages from Heidegger’s later works, where it will prove possible to establish a connection between body and truth which goes beyond Heidegger’s own understanding of these phenomena.
Zusammenfassung
In diesem Text wird der Versuch gemacht, Heideggers Erörterung des Begriffs der „Rede“ in einer Auseinandersetzung mit einigen Passagen aus der Metaphysik des Aristoteles über Berühren und Wahrheit zu lesen. In dieser Interpretation zeige ich, dass das Phänomen des Berührens uns dabei halfen kann, den „praktischen“ oder pragmatischen Charakter der Rede zu verstehen als Umgang mit dem Zuhandenen. Dies wird uns in Stand setzen, Heideggers Kehre von einer Auffassung der Wahrheit als Erschlossenheit (in Sein und Zeit) zu einer Wahrheit, die sowohl Lichtung als auch Verbergung ist (zum Beispiel in Der Ursprung des Kunstwerkes), nachzuvollziehen. Im letzten Teil meines Textes werde ich diese Interpretation weiterverfolgen, indem einige Passagen aus Heideggers späten Werken in Betracht gezogen werden. So wird es möglich, einen Zusammenhang zwischen Leib und Wahrheit auszumachen, der über Heideggers eigenen Verständnis dieser Phänomene hinausreicht."