Essays describe Italian thinker Gianni Vattimo’s special and radical hermeneutic philosophy.

This is the 1st selection of essays in English that bargains at once with the philosophy of Gianni Vattimo from a simply serious point of view, additional developing his rightful position in modern ecu philosophy. Vattimo, who first got here to prominence because the translator of Gadamer’s fact and approach into Italian, is now thought of to be greater than a thinker and prolific writer. As a former member of the eu Parliament (1999–2004), he's additionally a public highbrow. This ebook takes up his name to boost the the most important lively and affirmative engagement with considering and society. greater than simply interpretations of Vattimo’s considering, those essays are expressions of the recent impetus given to hermeneutic philosophy by way of “weak thought,” the time period he coined for a way we predict now within the wake of Nietzsche, Heidegger, and Gadamer. the advance of Vattimo’s pondering is mirrored within the association of the quantity, divided into 3 major elements: Hermeneutics and Nihilism, Metaphysics and faith, and Politics and Technology.

Silvia Benso is Professor of Philosophy on the Rochester Institute of know-how. She is the writer of The Face of items: a special aspect of Ethics; translator and coeditor (with Brian Schroeder) of up to date Italian Philosophy: Crossing the Borders of Ethics, Politics, and faith; and cotranslator (with Brian Schroeder) of Carlo Sini’s Ethics of Writing, all released through SUNY Press.

Brian Schroeder is Professor of Philosophy on the Rochester Institute of expertise. he's the coeditor (with Lissa McCullough) of pondering during the dying of God: A serious better half to Thomas J. J. Altizer, additionally released via SUNY Press.

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Additional info for Between Nihilism and Politics: The Hermeneutics of Gianni Vattimo (SUNY series in Contemporary Italian Philosophy)

Sample text

It is not true that the one who is searching for the truth is looking for any sort of truth,” Vattimo writes. “There is an old one-liner in Brecht . . ” (VRF 105), one is surely uttering a universal truth, and probably nobody will take exceptions from it. But in that specific circumstance, the sentence will not be properly true. More specifically, when I am looking for truth I look for something that might be true in the same sense of 2+2=4. Yet, there is also something more in saying “true,” and this “epistemic surplus,” so to say, is linked to the specific situation, even, to the destiny that I am and the history that I express.

The librarian knows what to do; he does not possess the whole field of knowledge, but knows the context within which to move so as eventually to gain knowledge. His behavior is guided by that pre-understanding that in Being and Time, section 31 Heidegger defines as “können,” that is, to know how to do, be capable of facing something, be able to. To the extent that this competence is true, it enables one to do things, and it constitutes a “power/ability” (potere). In the end, it is the competence of phronesis, a pragmatic competence guiding action when a defined method is not available.

Truth opens new possibilities showing that the ones that have already been consolidated and realized can be modified. What one means by “opening” is not a horizon that hovers over and circumscribes experience in a structural and atemporal manner; rather, it is the being open of experience. The transcendental meaning of the notion of truth as opening can be defended only if one considers it, in a Kantian manner, as the form of experience and nothing else. Truth is truth of experience, in the subjective and objective sense of the genitive “of”—it is that which opens experience by rendering its sclerotizations fluid, and it is experience itself insofar as open.

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