For a Hermeneutics of Incompleteness: Ricoeur and Jervolino in Dialogue

The essay deals with two texts within Jervolino's wide scientific production consecrated to Ricoeur's work. The first one, Ricoeur. L’amore difficile (1994), reflecting on the results of Ricœur's work Soi-même comme un autre looks for a philosophical hermeneutics of the biblical faith as fulfilment of ricoeurian project. In his Preface to this book Ricoeur acknowledges such hermeneutics as lacking. The second one, an article published in 2004 in the review «Archives de Philosophie», point out the topic of translation as a possible paradigm of ricoeurian thinking looking at his last main book, La mémoire, l'histoire, l'oubli. In this article Jervolino seems to accept the openness of life and therefore the incompleteness at the end of Ricoeur's work. In the last paragraph of the essay these topics are connected to Ricoeur's idea of phenomenology of religion in which translation as paradigm plays an important role and its link to forgiveness is cleared

Editorial

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Relations de la philosophie avec son histoire

It is a great honor to present one of the proceedings of the Institut In- ternational de Philosophie in the \uablessico Intellettuale Europeo\ubb series. Both have longstanding traditions. the Institut International de Philosophie (IIP) was founded during the momentous ann\ue9e Descartes of 1937 and its meet- ings have taken place on a yearly basis (with the exception of 1939 to 1946 because of World War two). Its first president was l\ue9on Robin. Past pres- idents during the last four decades were Georg Henrik von Wright, Max Black, Paul Ricoeur, Jerzy Pelc, David Pears, Ruth Barcan Marcus, Evan- dro agazzi, tomonobu Imamichi, Jaakko Hintikka, anne Fagot-largeault, Hans lenk, tom\ue1s Calvo Mart\uednez and Enrico Berti. Ioanna Ku\ue7uradi is currently the president and Bernard Bourgeois the secretary general. to date, its membership lists 102 philosophers from forty-four countries. Its several committees are concerned with international communication and coopera- tion in philosophy from the point of view of reason and tolerance. a con- stant focus is placed on the mutual opening of philosophical cultures, tra- ditions and approaches.1 the Istituto per il lessico Intellettuale Europeo of the National Research Council of Italy (lIE and since 2001 IlIESI) was founded in 1964 and has been hosting its own international meetings every three years. We are count- ing fifty-five Entretiens de l\u2019Institut International de Philosophie and fifteen Colloqui Internazionali del Lessico Intellettuale Europeo. the IlIESI is ded- icated to the history of cultural and scientific terminology. It focuses on the phenomenon of cultural migration, which accompanies the whole history of civilizations while involving continuous relations and reciprocal exchanges among diverse cultures, and thus translations (in their widest sense) of texts and modules from one to another context, be it linguistic, economic, politi- cal, or cultural. Its researchers investigate several epochs under the assump- tion that at the root of the history of philosophy and of the sciences and more generally of the history of ideas lie textual corpora that have been de- veloped in the context of each discipline over the centuries.2 today, the \uablessico Intellettuale Europeo\ubb series, which was started in 1967, boasts 124 volumes. and we find it extremely inspiring that volume 125 of the series hosts the sixty-third IIP meeting, which is its sixth meeting in Italy, after Venice in 1958 (in coincidence with the twelfth World Con- gress of Philosophy), l\u2019aquila in 1964, Bellagio in 1982, Palermo in 1985 and Santa Margherita/Genova in 1989. all presentations but one that were given at the Entretiens de Rome of the Institut International de Philosophie on 24-28 September 2014 have found their way to this volume. appropriate funding was provided by the Italian Ministry for Education, university and Research within the PRIN2012 \u201cuniversalism and its limits\u201d, unit coordinator Riccardo Pozzo and national coordinator loris Sturlese. the four papers contributed by Giovanni Pugli- si, Hans Poser, Evandro agazzi and Enrico Berti were read at the meeting of the Committee on the History of Philosophy of the F\ue9d\ue9ration Interna- tionale des Soci\ue9t\ue9s de Philosophie (FISP) dedicated to the textual basis of the intercultural history of philosophy \u2013 Migrating Alphabets, which took place in Rome in the aula Marconi at the main seat of the National Re- search Council of Italy on 11 January 2011

Teologia e filosofia della religione di fronte alla rivelazione: un destino parallelo?

Il testo discute la relazione di Vincent Holzer, “La raison à l’épreuve de la christologie”, seguendo il filo della messa in questione della teologia moderna e facendo vedere come una vicenda parallela di confronto problematico con la rivelazione si dà anche nella filosofia della religione nel suo sorgere moderno, tra Kant e Hegel. Sia per la teologia che per la filosofia della religione potrebbe configurarsi un destino ermeneutico, ovvero la presa d’atto dell’impossibilità di una ragione totalmente deduttiva, a vantaggio di una ragione interprete della rivelazione come irriducibile del tutto alla comprensione razional

Das Verhältnis zwischen Denken und Sprache in der Spätphilosophie Reinholds

“Fichte-Studien-Supplementa”, Band 1

Titanismo e spinozismo: Prometeo come simbolo religioso attraverso l’idealismo tedesco

The publication of Goethe’s ode Prometheus in Jacobi’s Letters concerning the Doctrine of Spinoza (1785) opens a peculiar way in the reception in German culture of this Greek mythical figure. In the context of that Jacobian work Prometheus represents the refusal of divinity and the spinozistic view of the En kai pan professed by Lessing in the dialogue with Jacobi at the core of the text. Jacobian interpretation of Prometheus only partially corresponds to Goethean reading of the myth in his poem and generally to Goethean view of divinity. This peculiar way inaugurated by Jacobi is retraced through German Idealism. The essay deals in its second part with the quotation of the myth of Prometheus in Schleiermacher’s On religion (1799): Schleiermacher refuses the rebellious and atheist side of the mythical figure and therefore separates titanism and spinozism because he maintains the whole (the “Universe”) at the middle of his definition of religion. The third and last part of the essay deals with Fichte’s references to Goethe in some of his religious writings. In the essay of 1798 that caused the accusation of atheism against him, Fichte refers to a passage of Goethe’s Faust as expression of his convictions on divinity. In The Way Towards the Blessed Life (1806) Fichte identifies Prometheus with the Stoical view as moral conviction that destroys the personal God, but he leaves behind Goethe’s view of divinity as expressed in the poem Prometheus. Through this quotation probably Fichte refers to Jacobian view but also marks a difference to his former view of divinity. As consequence of Jacobi’s use of Goethean poem the myth of Prometheus interpreted by Goethe seems inevitably tied up with the history of Spinozism

L’idea di Dio in Reinhold: dal criticismo al realismo

Partendo dagli elementi per una teologia di Karl Leonhard Reinhold ricavabili dai "Briefe über die kantische Philosophie" (1790-1792) e dai successivi testi della sua elaborazione originale, il saggio dà conto della sua comprensione di Dio nella fase realistica fino a gettare uno sguardo fugace sulle linee sul tema nel suo pensiero maturo. Nella recezione di Kant, Reinhold, assumendo l’impossibilità della dimostrazione dell’esistenza di Dio, mostra però di attribuire capacità dimostrativa alla base morale. A partire dagli anni Novanta è possibile registrare una svolta nella direzione della centralità del primato del pratico e della coscienza morale. La ripresa delle riflessioni sulla natura di Dio e sull’accessibilità su base razionale nell’Atheismusstreit di fine Settecento mostra una continuità di convinzioni in un contesto mutato, nella quale interviene la cesura dell’adesione al realismo di Bardili: Reinhold con il realismo razionale di Bardili assume un’ontologia che in se stessa mantiene la differenza tra ciò che è accessibile alla conoscenza e ciò che rimane appannaggio della fede. Lavorando su questa necessaria distinzione, Reinhold arriva nella maturità ad una nuova chiave di accesso legata al linguaggio