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Sandra Luft, in her ambitious postmodernist reading of Vico's profoundly influential New Science, asserts the "strangeness" of texts that struggle to understand human existence outside the assumptions of traditional humanism. One of her central arguments is that Vico as a thinker moved toward such an alien understanding. Despite his warning against the tyranny of "familiar conceits," his work is commonly read within the traditional philosophic assumptions of the West--assumptions that she shows cannot contain nor explain the work's novelty.The book includes extensive comparisons of Vico with Nietzsche, Heidegger, and Derrida. Luft does not regard Vico as a precursor of the postmodern, which she sees as a recurring perspective in the West, one critical of the assumptions underlying traditional humanist conceptions of human nature and knowledge. Luft finds anachronistic not the question of Vico's affinity to postmodern ideas, but rather his identification with traditional humanism and modernism by modern scholars. Luft's reading brings to the fore radical existential issues in New Science: its concern with origins, with the power of language and social practices, and with its critique of human subjectivity. That perspective makes Vico interesting and important for a wide circle of contemporary readers.
These essays discuss Vico's conception of metaphor and the imagination as unique elements in the history of Western philosophy that allow Vico to formulate a new relationship between rhetoric and philosophy. On this basis, rhetorical forms of thought and senses of language are shown to be at the basis of philosophical thought. Philosophy is understood as an enterprise that cannot overlook its traditional roots in poetic and rhetorical senses of the word. Connections between this point of view and Heidegger's analysis of language and Being are shown.
If among the many truths of Giambattista Vico's New Science there is one that is deepest, it is the truth that language, mind, and society are but three modes of a common reality. In Vico's term, that reality is the monde civile, the world of man. It is a world of many guises and faces. If reflected in a mirror, those faces would reveal an image of the full array of contemporary arts and sciences, all the disciplines of learning and technique by which, so Vico judged, humanity attains its perfection. Humanity in its perfection, however, is so rare a moment, so delicate and subtle a state, that it is never to be found among the nations of the world -- or is found in so fragile a form that it threatens always to crack and fall to the ground. In the West, a persistent line of thinking that has flourished from time to time holds that language is primary in culture, metaphor a necessity, and jurisprudence our highest achievement. This was the position of Vico, who not only received and cherished the tradition, but looked deeply into it, saw what its principles implied, and so made ready for the great social theorists of the nineteenth century. That is the thesis of this work. After an introductory chapter on Vico himself -- in which his intellectual world and his movements within it are sketched -- the work unfolds in three parts. These parts successively treat rhetoric, pedagogy, and culture, each proceeding from a major Vichian text.
On the Study Methods of Our Time remains a key text for anyone interested in the development's of Vico's thought and serves as a concise introduction to his work. Scholars and students in such disciplines as the history of philosophy, intellectual history, literary theory, rhetoric, and the history and philosophy of education will find this volume helpful and fascinating. Giambattista Vico's first original work of philosophy, On the Study Methods of Our Time (1708–9) takes up the contemporary "quarrel between the ancients and the moderns" and provides a highly interesting statement of the nature of humanistic education. This edition makes available again Elio Gianturco's superb 1965 English translation of a work generally regarded as the earliest statement by Vico of the fundamentals of his position. An important contribution to the development of the scientism-versus-humanism debate over the comparative merits of classical and modern culture, this book lays out Vico's powerful arguments against the compartmentalization of knowledge which results from the Cartesian world view. In opposition to the arid logic of Cartesianism, Vico here celebrates the humanistic tradition and posits the need for a comprehensive science of humanity which recognizes the value of memory and imagination.
By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668-1744). He concentrates on Vico's understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. In his foreword to this reprint edition, Burke scholar Timothy W. Crusius rues the lack of concentrated attention to Grassi because "what he had to say about rhetoric is at least as significant as, for example, what Kenneth Burke taught us".
Humanistic studies has been subjected to critiques from the inside of the university disciplines and shrinking support structures on the outside; moreover, recent technological developments have trapped humans in the maws of the information machine, where will, agency, and dialogue are constantly stunted and mediated, disclosing a nihilistic, dilated present. Against this panorama, Peter Carravetta argues that there is a need to recover the “human” in humanistic reflection, here described as a free social, creative, yet elusive being, caught between idealizations (utopias, concepts of society, autonomy of powers), the realities of survival (basic economics and geographies), and the dynamics of power (the languages and the praxis of actually running the society). The Humanist Project: Will, Judgment, and Society from Dante to Vico presents Dante as the first true humanist, with his stressing the preeminence of free will and individual responsibility in the life of the polis; Boccaccio’s later encyclopedic works as a philosophy of existence and history; Pico della Mirandola’s autopoiesis of the thinking and acting human in light of recent theories of interpretation, the self, and society; Machiavelli and the challenge of chance in determining sociohistorical patterns; Campanella as the last true utopic writer and first to conceive of a realist, world-scale political vision; and Vico as the thinker who identifies and describes the dialectic between historical recurrences and the free will of the individual.
The emergence of a sense of the past in Renaissance humanism gave rise to a new historical consciousness about the meaning of history and methods of historical enquiry. This book, originally published in 1986, provides an in-depth critical introduction to the historical thought of some of the most influential thinkers of Western culture, from Machiavelli’s reflections on history and power to the revolutionary intuitions of Giambattista Vico’s New Science of historical understanding, taking in Bodin, Montaigne, Bacon, Descartes, Hobbes, Locke, Newton, Leibniz and Bayle on the way.
Barely acknowledged in his lifetime, the New Science of Giambattista Vico (1668-1744) is an astonishingly perceptive and ambitious attempt to decipher the history, mythology and laws of the ancient world. Discarding the Renaissance notion of the classical as an idealised model for the modern, it argues that the key to true understanding of the past lies in accepting that the customs and emotional lives of ancient Greeks and Romans, Egyptians, Jews and Babylonians were radically different from our own. Along the way, Vico explores a huge variety of topics, ranging from physics to poetics, money to monsters, and family structures to the Flood. Marking a crucial turning-point in humanist thinking, New Science has remained deeply influential since the dawn of Romanticism, inspiring the work of Karl Marx and even influencing the framework for Joyce's Finnegan's Wake.
This title offers a cultural translation of modern Italian intellectual and philosophical history, a development book-ended by Giambattista Vico and Antonio Gramsci. It shows Italian philosophy to have emerged during the age of the Risorgimento in reaction to 18th century French revolutionary and rationalist standards in politics and philosophy and in critical assimilation of the German reaction to the same, mainly Hegelian idealism and, eventually, Heideggerian existentialism. This is the story of modern Italian philosophy told through the lens of Renaissance scholarship.
A critical revaluation of the humanist tradition, Borrowed Light makes the case that the 20th century is the "anticolonial century." The sparks of concerted resistance to colonial oppression were ignited in the gathering of intellectual malcontents from all over the world in interwar Europe. Many of this era's principal figures were formed by the experience of revolution on Europe's semi-developed Eastern periphery, making their ideas especially pertinent to current ideas about autonomy and sovereignty. Moreover, the debates most prominent then—human vs. inhuman, religions of the book vs. oral cultures, the authoritarian state vs. the representative state and, above all, scientific rationality vs. humanist reason—remain central today. Timothy Brennan returns to the scientific Enlightenment of the 17th century and its legacies. In readings of the showdown between Spinoza and Vico, Hegel's critique of liberalism, and Nietzsche's antipathy towards the colonies and social democracy, Brennan identifies the divergent lines of the first anticolonial theory—a literary and philosophical project with strong ties to what we now call Marxism. Along the way, he assesses prospects for a renewal of the study of imperial culture.