One of the most successful outcomes of my work around the Italian reception of Nietzsche is the identification of practical and political significance of Nietzsche's thought and the consequent use of the cultural debate made it according to the thematic of Italian philosophy. In this regard came out these days on 'Atheist an article of mine, Current Left Nietzsche (though written nearly a year ago ... late ...!) editorial that will review the different proposals the Italian Left, reformist (Democratic Party) e radicali (con buona pace di Pannella e altri, intendo la Sinistra -l'Arcobaleno e oltre), alla luce delle differenti letture dell'apollineo Cacciari e del dionisiaco Vattimo. Solo suggestioni, per carità , nulla di più, ma forse materia per riflettere. Eccovi alcuni brani dell'articolo:
"Il recupero dell’opera di Nietzsche avviene in Italia in ambienti vicini alla Sinistra. Se inizialmente, negli anni Sessanta, avvicinarsi all’opera del filosofo richiedeva innanzitutto una sostanziale ripulitura dai nefasti travisamenti nazisti che avevano fatto di Nietzsche il profeta del Nazionalsocialismo, la carica destrutturante del pensatore della ‘morte di Dio’ venne accepted in a policy area which, detached from the power of government, succeeded in some measure to internalize the shocking charge last thinker of metaphysics.
Moreover, the actualization of the thinker, the will to power could not be found followers far right is the direct heir of the Fascist Party, or in moderate environments, given their historic ties with the Catholic Church, certainly not could bring glory Nietzsche and his radical condemnation of Christianity. [...]
The destructive charge of the 'death of God' then burst into the political debate of the Left and integrates well with the 'fate' of opposition which for many years the Left appeared to be linked to internal Catholic ostracism, and international contingencies, decisive in Italian politics of the long and controversial Second World War.
Italian Marxism offered to receive Nietzsche as the field of integration of the historical dynamics described by Nietzsche, manifesting as a form of philosophy is open, available and graft revisions, incorporating the eclectic technique so common in Italian philosophy. Needless to emphasize here the incompatibility of the two perspectives, but there is certainly the fact that Nietzsche was received in Italy, from Marxist positions who wish to retrieve the current policy. Another feature of the Italian philosophy is, in fact, an explicit concern for the alleged practical value of philosophy, under a civil commitment that has always prevailed on the accumulation concept. [...]
How common Cacciari and Vattimo's thesis is certainly the recovery charge 'constructive', beyond the simple critical dimension of Nietzsche. Both philosophical perspectives are developed in a constant dialogue with the work of the philosopher, in view of an updated policy message destructive of Nietzsche. It can not be neglected because their constant link with the Italian Left and the other, while different, active participation in political life. Vattimo
with his hermeneutic perspective, between the eighties and nineties, it seemed to prophesy the dissolution of the structures' strong 'of Italian society in general and the Left in particular, presenting almost involuntary as a theorist of the largest party in the Italian Left in its progressive' weakening 'democratic until' natural '(or at least not unexpectedly) became his entry on the electoral roll of the Left Democrats and the subsequent election to the European Parliament (1999-2004).
other hand, the political experience that Cacciari, having joined Power Worker, joined the Party Italian Communist and was elected to the House of Representatives from 1976 to 1983. After the death of Enrico Berlinguer, in 1984, he left to join the PCI to more moderate political parties, however, always placed in the center-left coalition. He was mayor of Venice from 1993 to 2000 and among the main supporters of the project trees by Romano Prodi.
In the debate, the Left is faced with being a government force and this causes a general reflection on theoretical assumptions that are the essence of political action. It is therefore curious to note that two of the greatest Italian actors of Nietzsche are measured with the current debate.
Cacciari, Mayor of Venice again in 2005, favors the creation of the Democratic Party that embraces within it the various reform-minded souls of the Italian Left and talk to the Centre of the Italian electorate, to achieve the best possible government, a pragmatic rationalization that takes account of the Italian electorate has always deployed more moderate.
In apparent contrast with his philosophical theses Vattimo couple years a progressive fracture of the European Parliament by the Democrats of the Left and a gradual rapprochement with the radical wing of the line left of center, to the entrance in the Communist Party unit. Vattimo's position becomes hostile to any reform that would ultimately be approved, at least In essence, the choice social-liberal option. With the victory of the 2006 elections by the center-including the radical wing of the Left would slip, in order to Vattimo, the orbit of 'reformism', losing his position 'subversive-democratic' in the 'Italian Communism' . In the view expressed in Ecce Community, Vattimo argues the need to rediscover the propellant charge of a 'perfect communism' and so anarchic, that embraces the sociological reading of Marx without myth of development, and even without the associated claim to establish a socialist economy 'scientifically' guaranteed ' 3 , in union with the recovery of the inheritance of Christianity 'secular' in the sense proposed by Vattimo, and thus 'emptied' of the metaphysical categories of Catholicism.
The contradiction with the 'weak thought' is only apparent, because of Vattimo communism is presented as a possibility, as an interpretation of 'situation' and present a possible escape route to the 'reformist' pragmatic but 'suicide' (a 'death' awaits every Apollonian construction) of the Italian Left. The impolitic Nietzsche, for his anarchic charge, act as an engine Vatttimo Dionysian as a driver for 'questioning' of the 'rationalization absolute' political scope.
The current debate within the Left between reformist and radical lives, at least in the perspective of Cacciari and Vattimo, the contrast between Apollonian will to power, understood as adaptation to the power structures, and a Dionysian will to power capable not only of Royal adapt, but to deconstruct, re-creating it again and again. "
with his hermeneutic perspective, between the eighties and nineties, it seemed to prophesy the dissolution of the structures' strong 'of Italian society in general and the Left in particular, presenting almost involuntary as a theorist of the largest party in the Italian Left in its progressive' weakening 'democratic until' natural '(or at least not unexpectedly) became his entry on the electoral roll of the Left Democrats and the subsequent election to the European Parliament (1999-2004).
other hand, the political experience that Cacciari, having joined Power Worker, joined the Party Italian Communist and was elected to the House of Representatives from 1976 to 1983. After the death of Enrico Berlinguer, in 1984, he left to join the PCI to more moderate political parties, however, always placed in the center-left coalition. He was mayor of Venice from 1993 to 2000 and among the main supporters of the project trees by Romano Prodi.
In the debate, the Left is faced with being a government force and this causes a general reflection on theoretical assumptions that are the essence of political action. It is therefore curious to note that two of the greatest Italian actors of Nietzsche are measured with the current debate.
Cacciari, Mayor of Venice again in 2005, favors the creation of the Democratic Party that embraces within it the various reform-minded souls of the Italian Left and talk to the Centre of the Italian electorate, to achieve the best possible government, a pragmatic rationalization that takes account of the Italian electorate has always deployed more moderate.
In apparent contrast with his philosophical theses Vattimo couple years a progressive fracture of the European Parliament by the Democrats of the Left and a gradual rapprochement with the radical wing of the line left of center, to the entrance in the Communist Party unit. Vattimo's position becomes hostile to any reform that would ultimately be approved, at least In essence, the choice social-liberal option. With the victory of the 2006 elections by the center-including the radical wing of the Left would slip, in order to Vattimo, the orbit of 'reformism', losing his position 'subversive-democratic' in the 'Italian Communism' . In the view expressed in Ecce Community, Vattimo argues the need to rediscover the propellant charge of a 'perfect communism' and so anarchic, that embraces the sociological reading of Marx without myth of development, and even without the associated claim to establish a socialist economy 'scientifically' guaranteed ' 3 , in union with the recovery of the inheritance of Christianity 'secular' in the sense proposed by Vattimo, and thus 'emptied' of the metaphysical categories of Catholicism.
The contradiction with the 'weak thought' is only apparent, because of Vattimo communism is presented as a possibility, as an interpretation of 'situation' and present a possible escape route to the 'reformist' pragmatic but 'suicide' (a 'death' awaits every Apollonian construction) of the Italian Left. The impolitic Nietzsche, for his anarchic charge, act as an engine Vatttimo Dionysian as a driver for 'questioning' of the 'rationalization absolute' political scope.
The current debate within the Left between reformist and radical lives, at least in the perspective of Cacciari and Vattimo, the contrast between Apollonian will to power, understood as adaptation to the power structures, and a Dionysian will to power capable not only of Royal adapt, but to deconstruct, re-creating it again and again. "
3 G. Vattimo, Ecce Community, Fazi Editore, Rome, 2007, p. 91
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