The research contributes to the definition of the integrated theory of human dignity, corresponding to the requirements of the scientific debate on the subject, in particular on the need to construct a model capable of connecting the theory of endowment with the theory of performance. Recognizing that the elaboration of this integrated theory requires a comparison between the theories of endowment and of performance with the theories of justice, of institutions and of education, a philosophical, historical and cultural-historical recognition of this comparison takes place, with regard to the most recent debate. The element that pedagogically emerges, which is transversal and important for the attainment of the objectives, is affection, a characteristic underlying each theory, yet still undersized, as extrinsically articulated and/or juxtaposed, or not even related to other components of the theories analyzed. Once the question is put into context both from an epistemological and a historical-cultural point of view, the focus is on the comparative analysis of Vico’s and Rosmini's thought, including the Vico’s interpretation of the latter. In the light of this analysis, a review of the history of the reception of the thought of both authors on the subject is carried out, focusing on the different interpretative schools, paying specific attention to pedagogy, to verify if and which theoretical-practical elements are obtained to contribute to the elaboration of integrated theory. Particular care is devoted to the comparison between the four historical-theoretical-cultural trends of the interpretative areas of Vico’s thought – to the accentuations of which the interpretation of the conatus is transversal – and the phases of the "Rosminian question", focusing on the affective turning point of his metaphysics after the twentieth-century end of metaphysics. The main topics of convergence identified between Vico and Rosmini on the subject of dignity are: a) the conception of language and the epistemology of the imagination, a fundamental anthropological structure that concerns the conatus/affection; the survey was also carried out through the comparative application of corpora analysis (in Italian and in English), in a methodological cross between the linguistic and historical sciences; b) the role of the anthropological-religious in the theory of civilization (also compared with that of recognition); c) the centrality of law and history for the dynamics of society inspired by the need for social justice as pursued by the institutions, in particular the educational (and political) ones. The complementarity of the approaches merges with the integrated theory of human dignity as a capacity to organize the theories of justice, institutions and education in the affective turn. This is evident in the different points of view, specifically in the analysis of convergence topics: 1) Vico's social theodicy is based on the history made by men, in the providential interaction of the ideal eternal, profane and sacred history; that of Rosmini is based on the person as a subsistent right, which relates to itself, to the neighbour and to the transcendence/Providence in and through the three societies: domestic, civil and ecclesial; 2) the "juridical pedagogy" in Vico is rooted in the rhetorical dimension of the New Science and in the aesthetic one of law (both as demythologization of the mythological and as an image of the generation of the Word in the facere of the natural law of the peoples); that of Rosmini in the synthesism of the three forms of the being, such that the orders of reflection of human rights are in the image of those of conscience, which is a speculative judgment of a practical judgment at least of the second order of reflection.
La ricerca contribuisce a determinare la teoria integrata della dignità umana, corrispondendo alle istanze del dibattito scientifico sull’argomento, in particolare sull’esigenza di costruire un modello capace di far interagire la teoria della dotazione con la teoria della prestazione. Riconoscendo che l’elaborazione di tale teoria integrata esige un confronto tra le teorie della dotazione e della prestazione con le teorie della giustizia, delle istituzioni e dell’educazione, si svolge una ricognizione filosofica, storica e storico-culturale di tale confronto, riguardo al dibattito più recente. L’elemento che pedagogicamente emerge, trasversale e importante ai fini del conseguimento degli obiettivi, è l’affezione, caratteristica sottesa in ciascuna teoria, e tuttavia finora o sottodimensionata, così come articolata estrinsecamente e/o giustapposta, oppure neppure messa in relazione con altre componenti delle teorie esaminate. Contestualizzata la questione sia dal punto di vista epistemologico, sia da quello storico-culturale, ci si concentra sull’analisi anche comparata del pensiero di Vico e Rosmini, inclusa l’interpretazione vichiana di quest’ultimo. Alla luce di tale analisi viene svolta una ricognizione della storia della ricezione del pensiero di entrambi gli autori in materia, soffermandosi sulle diverse scuole interpretative, con specifica attenzione alla pedagogia, per verificare se e quali elementi teorico-pratici si ricavino per contribuire all’elaborazione della teoria integrata. Particolare cura è dedicata al confronto tra i quattro filoni storico-teoretico-culturali delle aree interpretative del pensiero vichiano – trasversale alle accentuazioni delle quali è l’interpretazione del conatus – e le fasi della “questione rosminiana”, concentrandosi sulla svolta affettiva della sua metafisica dopo la novecentesca fine della metafisica. I principali argomenti di convergenza individuati tra Vico e Rosmini in tema di dignità sono: a) la concezione del linguaggio e l’epistemologia dell’immaginazione, struttura antropologica fondamentale che verte sul conatus/affezione; l’indagine è stata svolta anche tramite l’applicazione comparata dell’analisi dei corpora (in italiano e in inglese), in incrocio metodologico tra le scienze linguistiche e storiche; b) il ruolo dell’antropologico-religioso nella teoria dell’incivilimento (confrontata anche con quella del riconoscimento); c) la centralità del diritto e della storia per le dinamiche della società ispirate all’esigenza della giustizia sociale così come perseguita dalle istituzioni, in particolare da quelle educative (e politiche). La complementarietà degli approcci confluisce nella teoria integrata della dignità umana in quanto capacità di articolare nell’affective turn le teorie della giustizia, delle istituzioni e dell’educazione. Ciò si evidenzia nei diversi punti di vista, in specifico nell’analisi degli argomenti di convergenza: 1) la teodicea sociale di Vico è basata sulla storia fatta dagli uomini, nell’interazione provvidenziale della storia ideale eterna, profana e sacra; quella di Rosmini è basata sulla persona in quanto diritto sussistente, che si relaziona con se stessa, il prossimo e la trascendenza/Provvidenza in e tramite le tre società: domestica, civile ed ecclesiale; 2) la “pedagogia giuridica” in Vico è radicata nella dimensione retorica della Scienza Nuova e in quella estetica del diritto (sia come demitizzazione del mitologico, sia come immagine della generazione del Verbo nel facere del diritto naturale delle genti); in Rosmini nel sintesismo delle tre forme dell’essere, tale per cui gli ordini di riflessione dei diritti umani sono ad immagine di quelli della coscienza, che è giudizio speculativo di un giudizio pratico almeno del second’ordine di riflessione.
Filosofia e pedagogia della dignità umana. Il contributo di Giambattista Vico e Antonio Rosmini / Fernando Bellelli , 2020 Mar 06. 32. ciclo, Anno Accademico 2018/2019.
Filosofia e pedagogia della dignità umana. Il contributo di Giambattista Vico e Antonio Rosmini
BELLELLI, FERNANDO
2020
Abstract
The research contributes to the definition of the integrated theory of human dignity, corresponding to the requirements of the scientific debate on the subject, in particular on the need to construct a model capable of connecting the theory of endowment with the theory of performance. Recognizing that the elaboration of this integrated theory requires a comparison between the theories of endowment and of performance with the theories of justice, of institutions and of education, a philosophical, historical and cultural-historical recognition of this comparison takes place, with regard to the most recent debate. The element that pedagogically emerges, which is transversal and important for the attainment of the objectives, is affection, a characteristic underlying each theory, yet still undersized, as extrinsically articulated and/or juxtaposed, or not even related to other components of the theories analyzed. Once the question is put into context both from an epistemological and a historical-cultural point of view, the focus is on the comparative analysis of Vico’s and Rosmini's thought, including the Vico’s interpretation of the latter. In the light of this analysis, a review of the history of the reception of the thought of both authors on the subject is carried out, focusing on the different interpretative schools, paying specific attention to pedagogy, to verify if and which theoretical-practical elements are obtained to contribute to the elaboration of integrated theory. Particular care is devoted to the comparison between the four historical-theoretical-cultural trends of the interpretative areas of Vico’s thought – to the accentuations of which the interpretation of the conatus is transversal – and the phases of the "Rosminian question", focusing on the affective turning point of his metaphysics after the twentieth-century end of metaphysics. The main topics of convergence identified between Vico and Rosmini on the subject of dignity are: a) the conception of language and the epistemology of the imagination, a fundamental anthropological structure that concerns the conatus/affection; the survey was also carried out through the comparative application of corpora analysis (in Italian and in English), in a methodological cross between the linguistic and historical sciences; b) the role of the anthropological-religious in the theory of civilization (also compared with that of recognition); c) the centrality of law and history for the dynamics of society inspired by the need for social justice as pursued by the institutions, in particular the educational (and political) ones. The complementarity of the approaches merges with the integrated theory of human dignity as a capacity to organize the theories of justice, institutions and education in the affective turn. This is evident in the different points of view, specifically in the analysis of convergence topics: 1) Vico's social theodicy is based on the history made by men, in the providential interaction of the ideal eternal, profane and sacred history; that of Rosmini is based on the person as a subsistent right, which relates to itself, to the neighbour and to the transcendence/Providence in and through the three societies: domestic, civil and ecclesial; 2) the "juridical pedagogy" in Vico is rooted in the rhetorical dimension of the New Science and in the aesthetic one of law (both as demythologization of the mythological and as an image of the generation of the Word in the facere of the natural law of the peoples); that of Rosmini in the synthesism of the three forms of the being, such that the orders of reflection of human rights are in the image of those of conscience, which is a speculative judgment of a practical judgment at least of the second order of reflection.File | Dimensione | Formato | |
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