This work is focused on Schlegel’s philosophy, as a thinking which makes possible to affront the problem of the role of subjectivity and philosophy in politics. In particular it deals with the three main spheres elaborated by Schlegel, and so I decided to evolve this text in three chapters: a. history, b. philosophy and critics as production of truth, c. possible interactions between philosophy and political institutions. I made interact these three spheres with the arguments that Schlegel uses to understand the role of philosophy and subjectivity: 1. the effort to rebuild links in the theoretical and political fragmentation which Schlegel sees; 2. the volatility of this effort; 3. the importance of philosophy in the production of an opening or window in established system of theory and politics, to continue in the effort to grasp the absolute, life and to give a key to the interpretation of chaos.
These two groups of themes cross each other, and so they mark the weave of the present text, which faces the points 1., 2. and 3. in every field pointed out (a., b., c.). So I focused on Schlegel’s interpretation of the writing of subjective history, which always aims (without success) to objectivity (chap.1); on Schlegel’s conception of truth as a coherent construction (chap. 2); on the possibility of a community (chap.3). In every case the reconstruction is precarious, and can never became objective, universal and stable. From this results the rejection of an a priori history (chap.1), of an objective beauty (chap.2) and of modern natural law. Schlegel turns to the impossibility of the Universal and of a stable system of interpretation of, pointing to a lively and chaotic dimension through opening of those systems to life and changes. From this results the decision of writing fragments and not fixed philosophical systems, to defence of a subjective history and the project of a future not rationally necessary or inferable, but to the realisation of, people should work (chap.1); the importance of irony (chap.2); and the insertion in the State of a class (Stand) of savant not restricted in national borders, whose duty is to help keeping the order inside the States and to keep the attention on the processes of production of truth
