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The article analyzes one aspect of Rodolfo Sacco's complex and innovative theoretical itinerary as it evolved. While the author's theoretical perspective is often remembered as the theory of the legal formant and of the mute origin of law within a comparatist perspective, it seems to me that another area of his work remains relevant and needs to be explored further, perhaps beyond the very methodological ways provided by the author. From the work on interpretation to the legal anthropology, the implicit copresence of mute and spoken represents one of the most interesting features of the theory, which appears capable of intercepting many contemporary problems of the evolutions of the law. The paper will move toward a different direction: with the aim to show how there are very different theoretical positions within the philosophy of law that can be approached from the perspective of comparative law in the formulation proposed by Rodolfo Sacco, around the central problem of the radical transformations of the concept of law. Thus, a problem is identified, at once epistemological and semiotic, that appears central to the configuration of legal thought in the age of globalization: the epistemological role of the unknown in the construction of knowledge, as a modular methodological problem and its implicit Vichian ancestry. [ABSTRACT FROM AUTHOR]

Based on the analysis of the sales catalog of books and manuscripts belonging to Pedro de Angelis -published in 1853-, this work investigates the irradiation of his bibliographical interests and their relationship with the emergence of philology as a discipline in Latin America. On the one hand, it will be explained how all of De Angelis's work is based on the perspective of Viquian philology. On the other hand, it will be considered how the work of Alcide d'Orbigny, which is also in the catalog of his library for sale, became a reference for certain protophilologists of the Río de la Plata, who in turn acquired the manuscripts and prints of said catalogue. [ABSTRACT FROM AUTHOR]

As a pioneer of historical thinkers, Vico laid out the origins of his historical thought in his critique of Cartesian mathematicalism. Descartes' effort, is not to attain the truth, but to attain certainty with the criterion of clarity and distinction. He sought to make all the sciences sure in this way. On the base of this point of view, all humanities, including history are excluded from the sphere of sciences, which means forgetting much heritage of the past. Vico considers Descartes’ unhistorical and static understanding of human nature as the most important philosophical problem of French philosopher. For Vico the nature of man and consequently his thinking and Reason have transformed throughout the history. Vico justifies this transformation in different periods of history with corresponding forms of reasoning. On the base of his epistemological rule, namely “the real is constructive”, Vico conceives making something as the condition of knowing it. Therefore, he believes that history and all human achievements, are man-made and intrinsically constructed and hence are recognizable through empathetic insight and the power of imagination. Vico believes that the outcome of Cartesian philosophy is nothing other than human being’s disconnection from history and society. For Vico, the true knowledge of everything is knowledge through its causes or, in other words, historical knowledge about it. Although Vico considers history as the result of man-made activites, he conceives divine providence as the leader and guide of history. In Vico's view, understanding history in any given period is possible through a proper understanding of the intellectual framework and principles governing that period.

Resenha do livro de Roberto Esposito, La politica e la storia: Machiavelli e Vico.

Este estudo comparativo visa chamar a atenção para a atualidade da filosofia da mitologia de Vico e pretende mostrar como o filósofo do século XVIII parte da concepção materialista da cultura dos povos, fundada na dimensão econômica da sobrevivência e da utilidade pessoal, para justificar justamente o contrário, recorrendo à explicação de que motivações imateriais e até mesmo contrárias e adversas à sobrevivência individual, espirituais e religiosas, estão no fundamento da sociedade e da economia dos povos em geral. Essa perspectiva de compreensão da cultura e da mitologia, que explora a tópica do heroísmo e da religião como fundamento da sociedade, pode ser reforçada pela obra do etnólogo e indigenista Curt Nimuendaju, que estudou a fundo diversas tribos de indígenas brasileiros, tendo sido adotado pelos Apapocúva-Guarani. Embora divergentes quanto à função e importância do sedentarismo e das migrações para a cultura dos povos, ambos os autores atribuem à religião o fundamento da explicação desses comportamentos.

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This study aims to analyse La Peyrère's traditionally denied or under-estimated influence on Vico's universal historiography. While Vico criticized La Peyrère's impiety, his description of the cultural exchange between sacred and profane history, represented by the Jews and the Gentiles, corresponded with La Peyrère's thoughts. Thus, one could interpret Vico's criticism of La Peyrère as a strategy for saving his major work from the suspicion of heterodoxy. Vico refuted the existence of pre-Adamites, but accepted La Peyrère's idea of the double creation and transformed it into that of multiple creations and the origins of civilizations. This allowed him to arrive at the innovative concept of the plurality of history. Thus, La Peyrère's hypothesis was a starting point for Vico's innovations in historical reconstruction. [ABSTRACT FROM AUTHOR]

This comparative study aims to draw attention to the actuality of Vico's philosophy of mythology and intends to show how the 18th century philosopher starts from the materialist conception of people's culture, founded on the economic dimension of survival and personal utility, to justify just the opposite, resorting to the explanation that immaterial motivations and even contrary and adverse to individual survival, spiritual and religious, are at the foundation of society and the economy of peoples in general. This perspective of understanding culture and mythology can be reinforced by the work of the ethnologist and indigenist Curt Nimuendaju, who studied in depth several brazilian indigenous tribes, having been adopted by the Apapocúva-Guarani. Although they differ as to the function and importance of sedentarism and migrations for the culture of the peoples, both authors attribute to religion the basis for the explanation of these behaviors. [ABSTRACT FROM AUTHOR]

This paper explores the implications for modern economic thought of the debate on Theodicy, i.e., the coexistence of a good, almighty God and worldly evils. In the 17th century, this problem was raised by Pierre Bayle. The analysis focuses on the 18th century Italian school of Civil economy represented by Antonio Genovesi. Our argument is that Genovesi, and Giambattista Vico before him, reacted to Bayle's Manichaean and Atheistic view on theodicy, and that Genovesi's reaction influenced his view of the market as a place of mutual assistance where the invisible hand holds a secondary and subsidiary role compared to virtues in promoting the common good. [ABSTRACT FROM AUTHOR]

Rather than refuting or challenging the claims by Baert, Morgan, and Ushiyama to originality, the objective of this commentary is to flesh out "existence theory" by extending its repertoire of examples and by expanding on its classical and philosophical sources. Drawing on precedents in canonical statements by Vico, Weber, Durkheim, Simmel, and Marx, this response poses questions about the model's implied assumption of a time-line that traces a "straight" path from the past to the present and future by invoking the alternative imagery of a circular history, cyclical time, or "queer" life course. To support this argument, contemporary queer theories are invoked to supplement the concept-metaphor of "existential milestones" with that of "existential cornerstones," which do not always suggest that human development follows a single path or a binding timeline. The civil institutions of religion, marriage, and burial, as discussed by both classical sociologists and queer theorists, for instance, may be defined by a sense of necessity and inevitability but also by contingency and coincidence. [ABSTRACT FROM AUTHOR]

Eco says that which cannot be theorized must be narrated. What about that which cannot be narrated? What must we do about (and at) the limits of interpretation, especially as (performative) narration. This review essay takes a method from Giambattista Vico and applies it to the interpretation of Laurent Binet’s portrayal of Umberto Eco in his novel The Seventh Function of Language (2015). Comparing the character of Eco with the thought of the historical Eco we find coincidences and other angles at incidence that reveal some portion of Binet’s underlying interpretation of Eco, and it limits.

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This article focuses on Carlo Levi's mythopoiesis as presented in Fear of Freedom in order to shed light on the meaning of certain specific literary references (from Dante to Petrarch and Éluard). Moving away from Crocian historicism and re-elaborating Vico's topic of myth as vera narratio, Levi recognizes the terror of the sacred, trapped in the rules of religion and the State, as the deepest cause for the rise of Nazi-fascism. The author therefore identifies the distinctive signs of fear in an abstract individualism or, on the contrary, in the risk of losing individual identity among the masses, and he indicates the courage to stand up for freedom as the starting point for a society founded «on the rediscovery of man as a unit and as a relationship with others». [ABSTRACT FROM AUTHOR]

In this article, it is argued that Giambattista Vico's own interest in language, intellectual prejudices, parabolic poetry, the interpretation of ancient fables, and even his notion of verum-factum derived from the works of Francis Bacon, and that Vico explicitly acknowledged his debt to the English philosopher. Not only did Vico carefully read Bacon's works, but he cited them in his own writings, and in greater detail and at greater length than has hitherto been acknowledged. In the Appendix, I provide the texts of all the explicit Baconian citations that appear in Vico's works (in the original Latin or Italian), and these alone suffice to prove the extent to which he was familiar with Bacon's works. As well as the Novum organum, there are indirect references to the De dignitate et augmentis scientiarum, the De sapientia veterum, and the Cogitata et visa. The aim of the textual comparison is to identify explicit references to Bacon and his works in Vico, appearing as either direct or indirect citations. [ABSTRACT FROM AUTHOR]

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The paper examines some key places in G. Vico's work, De antiquissima Italorum sapientia ex linguae latinae originibus eruenda (1710), in which the distinction between physics and metaphysics is never transformed into absolute distance, just as the heterogeneity of the infinite with respect to the finite is not dissolved. This is the great theme of the new metaphysics, concerned with reconciling itself with 'our religion', Christianity, and the limits of human reason in controversy with 'the first true meditated by Renato Descartes'. Man is not only the meeting point of nature and spirit but also the place of evil, of original sin, and yet vis veri, according to Augustine's lesson that helps correct Malebranche. The theoretical novelty lies in the assimilation of the ingenious faculty to the formative forces (memory, imagination and fantasy) capable of carrying out synthetic operations, devalued by Cartesian gnoseology and psychology. If the verum is the factum, the latter is the fruit of 'fictiones', i.e. of mental constructions made by the ingenium and its 'eye', the 'phantasy', capable of referring the metaphysical prototype of the divine truth to human operations. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mi intención en este ensayo no trata de desmentir la interpretación tradicional según la cual Cervantes parodia en su obra cumbre el ideal caballeresco, sino mostrar, por un lado, la relación intrínseca entre locura e ingenio en el hidalgo manchego e incidir, por otro, sobre el ser simbólico de don Quijote y su dimensión ingeniosa a la luz del concepto de universale fantastico acuñado por el filósofo italiano Giambattista Vico (1668-1744).

Philosophy combined with rhetoric offers a consolation in a time of crisis that politics cannot achieve. Political speech is guided by ideology. Philosophical speech is guided by ideas. It is the ideas that offer perspective that is so much needed in difficult and dangerous times. [ABSTRACT FROM AUTHOR]

This paper reflects on a genesis that seems inseparable from that of the human, namely, the coming into being of social organization. It seems impossible to think of a time when humans were not embedded in some social configuration, but it is equally impossible to think of the human species evolving complete with sociocultural formations attached. Even deciding on the word for the beginning of organization prejudges the issue: are we speaking of an emergence, a development, a making, or a virgin birth? Calling on three authors – Giambattista Vico, Michel Serres, and Paolo Virno – I present three kinds of processes of becoming: one as a directional sequence of interlocking steps, one as the fertility of unintended consequences, and one as the creativity of linguistic ruse. Glancing at these different versions sideways one can make out some universal features of the genesis of organization: a self-referential circularity at its inception which hides the starting point, a unique engagement with language and the symbolic, and an intentional act that creates the possibility of a new and different future. [ABSTRACT FROM AUTHOR]

Despite the exponential increase of studies on plastic debris in recent years, there are still few works focusing on the problem as it relates to inland waters: little is known about the accumulation and dispersion dynamics on lake shores, and there are no standardized sampling methods for monitoring purposes. The accumulation of plastic litter in natural habitats also threatens the resident organisms. In this paper, we investigated the abundance and accumulation of plastic particles, ranging in size from 1 to 50 mm, from the beach sediment of three volcanic lakes in Central Italy: Albano, Bracciano, and Vico. The collection was designed to define the most important variables that one must consider in order to obtain a representative sample of plastic litter in a lake environment. In view of the high heterogeneity of sampling protocols used, comparison among the obtained results is limited and sometimes impossible. By using one of the proposed sampling methodologies, and critically analyzing the results, we aimed to highlight a possible monitoring criterion and to identify specific elements that can be meaningful and representative. The samples were collected in May and September 2017. For each lake, we sampled plastic items and sediments from two beaches. Albano contained the largest amount of plastic (in weight), while Bracciano had the largest number of particles. Our observations lead us to infer that the number of particles is the parameter most sensitive to environmental variations, as well as the more suitable for monitoring with greater definition the differences between sites. Moreover, sampling should be taken in different seasons, following a sampling pattern that includes at least two beaches placed in strategic positions with respect to wind and waves. In order to identify new indicators to evaluate the entry points of plastic into the food web, we collected, from the same sites analyzed, some specimens of the Talitrid Amphipod Cryptorchestia garbinii, a detritivorous species having a critical role in debris turnover of these environments. To investigate the microplastic (MP) ingestion in natural conditions, we analyzed their digestive tracts with both Nile red staining method and micro-FTIR spectroscopy. The analyses confirmed that C. garbinii was able to ingest plastics in natural conditions. Therefore, it can signify one of the entry points for microplastics (MPs) in the trophic chain. This observation constitutes the first evidence of MP ingestion in this species. [ABSTRACT FROM AUTHOR]

As 'inaugural Oration' the De ratione had the main objective of addressing the young scholars of the Neapolitan University, and to encourage them in cultivating modern knowledge and seeking unity. It meant to feed - among the Neapolitan jurists- the civil conscience that the phenomena of neo-feudalization had wanted differently oriented. The basic objective, however, remained the need for a gnoseological revolution and in order to do so, Vico took advantage of the reinterpretation of authors such as Plato and Augustine, Bacon, Descartes and Galileo. [ABSTRACT FROM AUTHOR]

El artículo analiza la influencia del pensamiento de Francisco Suárez sobre el de Giambattista Vico, y se ocupa básicamente de analizar los conceptos de derecho natural y de gentes en el primero, que en el segundo se acaba convirtiendo en Derecho natural de gentes. La concepción de Suárez sobre el derecho natural se sustenta en afirmar la no inmutabilidad plena de éste y se combina con el derecho de gentes, en el que se comprenden las costumbres de los distintos pueblos. La idea viquiana del derecho natural de gentes abre las puertas al historicismo y al culturalismo como la base en la que sustenta dicho derecho, lo que supone una visión claramente humanista y pluralista del orden normativo, frente al abstractismo racionalista ilustrado.

This article takes into consideration virtue, a crucial point in Gianvincenzo Gravina’s thought; in fact, it is no accident that this theme is dealt with by the most meaningful works written by the Calabrian author. According to Gravina, virtue not only does it regard religious themes, which would be natural, but also matters that at first could seem to be distant from his field of action, such as for example, poetry and literature. In conformity with the concept of verisimilitude, Gravina emphasizes the fact that a good poet is not expected to represent virtue based on an abstract ideal of perfection, but virtue in keeping with reality. An example of such a view is in the work the Tragedie cinque written by Gravina, in which characters from the Greek and Roman world represent on the stage the four cardinal virtues. By pointing out this theme, this article aims, inevitably, at some meaningful comparisons, like the one between Gravina and Montesquieu, and, above all, the one between Gravina and Vico who, relatively to this subject, can be taken as emblematic authors of the Southern Italian culture of the first Eighteenth Century.

O encontro do herói Odisseu com o ciclope Polifemo na Odisséia de Homero em dado momento saiu do terreno do mito e chegou até o da história. Polifemo tornou-se uma figura do mundo primitivo, em que reina violência, antropofagia, irracionalidade, paixão e música. O problema do valor da vida primitiva na antiguidade clássica conduzia a dois pólos antagônicos de interpretação. De um lado, a perspectiva progressista que via na história a saída de um estado primitivo e selvagem através da técnica. De outro lado, a perspectiva decadentista, segundo a qual os primeiros homens viveram no melhor dos mundos, na idade de ouro. O expediente de síntese dessas concepções opostas resulta num retrato ambíguo do mundo selvagem e primitivo. O presente artigo pretende situar alguns autores dentro dessa problemática. Protágoras, Eurípides e Crítias compartilhariam o quadro da vida ciclópica de Homero. Teócrito, Ovídio e bem mais tarde Góngora, por outro lado, estariam inseridos na tradição da idade de ouro, que vem desde Hesíodo. Por fim, alguns autores preferem destacar as ambigüidades da vida selvagem e primitiva, tal seria o caso de Platão, Montaigne e Vico.

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This article aims to shed light on the Italian liberals' contribution to the post-1848 European debate on nationality, representative government and the theory of the state, through focus on the political thought of Pasquale Stanislao Mancini. Building on Vico and Hegel's philosophies of law and history, Mancini developed a sui generis tradition of national liberalism that founded representative government on a theory of the state that identified freedom and nationality. Far from being the passive and provincial adaptation of Anglo-French currents of liberalism, Mancini's political thought, while engaging with the contemporary European debates on freedom and constitutional government, nurtured an original constitutional theory that connected conflicting ideas of cosmopolitan freedom and national patriotism. [ABSTRACT FROM AUTHOR]

This article examines how Hegel's reception among nineteenth-century Neapolitan authors went hand-in-hand with a renewed interest in Giambattista Vico's philosophy of history. It considers the mechanisms of circulation and reception that shaped responses to Hegelianism within the broader context of European debates on La Scienza Nuova. These developments largely directed Neapolitans' understanding of Hegel's ideas and encouraged the merging of local thought with wider European currents. Neapolitan Hegelians engaged very extensively with the works of French and northern Italian authors, such as Jules Michelet and Carlo Cattaneo, who had understood Vico as a proponent of an absolute concept of historical time that neatly dovetailed with the philosophical preoccupations common among German idealists. The article makes a case for a transnational understanding of Neapolitan Hegelianism, arguing that this current of thought did not merely stem from the passive absorption of Hegel's ideas, but emerged as the synthesis of a local and a European dimension of philosophy. [ABSTRACT FROM AUTHOR]

Against classical poetics such as those of Aristotle and of XVII French Classicism, Giambattista Vico proposes a return to the origins of the human to explore the nature of poetry understood as poeisis, as creation. Poet means creator. The first inhabitants of the earth after the universal flood were giants called i bestioni by Vico, ferocious wild beings and wandering vagabonds that tried to account for their world with the great poverty of their language. This Neapolitan thinker finds in these beings a fertile ground to think about creation without recurring to the canon of prescriptive poetics. Of course, he was uncomprehended in his time, but he wouldn't be two centuries later when Joyce and Beckett assume the project of thinking about creations outside the canon and materializing their thought. In fact the first essay and first poem written by Beckett deal with Vico. Throughout the article, we will show how Vico's proposal foreshadows the routes of creation in the XXth century, which doubtlessly inspired Beckett's the aesthetic project under the motif of artists of the time: creation as work in progress. [ABSTRACT FROM AUTHOR]

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