By Roberto Esposito
For this very cause, says Esposito, simply because Italian thinkers have consistently been deeply engaged with the concrete truth of existence (rather than closed up within the introspective ambitions of conventional continental philosophy) and since they've got hunted for the solutions of this day within the origins in their personal historic roots, Italian idea is a "living thought." as a result the relevance or reality that it holds for us today.
Continuing during this culture, the paintings of Roberto Esposito is extraordinary by way of its interdisciplinary breadth. during this publication, he passes easily from literary feedback to artwork historical past, via political background and philosophy, in an expository sort that welcomes non-philosophers to have interaction within the so much urgent difficulties of our instances. As in all his works, Esposito is inclusive instead of particular; in being so, he celebrates the affirmative efficiency of life.
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Extra resources for Living thought : the origins and actuality of Italian philosophy
The thread that ties them together, despite all the interruptions, is what makes the Italian tradition a living force capable of endowing the Italian nation with the role it historically deserves. In this way, through the superimposition of past and present, the universal element of thought ends up identical to its particular horizon. The entire history of Italian philosophy—coextensive with its own theoretical significance—is inscribed in the heroic, prophetic dimension that runs from Dante through Machiavelli and Vico, passing through Cuoco, Mazzini, and Gioberti, to arrive at Spaventa and at Gentile’s own Actualism, in a progressive spiritualization of the nation that is also a nationalization of the spirit.
3 of Medieval and Modern Philosophy, trans. E. S. Haldane and Frances H. Simson (Lincoln: University of Nebraska, 1995), p. 161. 38. , p. 110. 39. Martin Heidegger, Hölderins Hymne “Der Ister,” in Gesamtausgabe, vol. 53 (1984); English version: Hölderin’s Hymn “The Ister,” trans. William McNeill and Julia Davis (Bloomington: Indiana University Press, 1996), pp. 124–25. 40. Heidegger, “Letter on Humanism,” in Pathmarks, trans. Frank A. Capuzzi (Cambridge: Cambridge University Press, 1998), pp. 239–76.
155–82. 42. See Heidegger, Sein und Zeit, in Gesamtausgabe, vol. 2 (Frankfurt am Main: Klostermann, 1977); English version: Being and Time, trans. John Macquarrie and Edward Robinson (Oxford: Blackwell, 1962). 43. Pico della Mirandola, On the Dignity of Man, trans. Charles Glenn Wallis (Indianapolis, IN: Hackett, 1998), p. 4. The Italian Difference hind the Promethean impetus of what is defined as Humanism, based on which it is impossible for human beings to define themselves positively as such; whence the need to qualify themselves in relation to that which, being more or less than human, decenters them, pushing them beyond themselves.