The contribution investigates two particular aspects of the multifaceted and eccentric figure of Ferdinando Galiani, namely the right to laziness that he celebrated against the boredom of "modern philosophizing" that was rampant in the intellectual circles of Naples, and the curiosity, understood as a drive whose development and satisfaction are consummated in the adventure of "pleasant reasoning" and "disinterested philosophizing". Galiani's response and cultural proposal to the arrogance of the late antiquarian of the Neapolitan Studio and salons are a real anthropological examination of the world, whose terms of comparison - although most of the time appear hidden in sarcasm, in the sweetness of indolence, and in the lightness of verbal expression and witty motto - they preserve a rigorous approach and a lucidity of socio-political analysis that are absolutely uncommon. The report highlights how between the libertine Galiani and the Century of Enlightenment, with all its cultural expressions and with its many contradictions, there is still an underlying bond, because the abbot's intellectual paths are by no means alien. to the main elaborations of the eighteenth century, despite the personal declination of free thought allows Galiani to form a very personal idea of the man-nature-history relationship, and therefore to enter into open controversy against the metaphysical restructuring of the historical-political and cultural processes desired from the "masters". At the end of her report, the Author sheds light on the complex relationship that Croce and Nicolini - whose meeting and intellectual partnership took place, as it happens, thanks to the Galiani papers that were in the possession of the Nicolini family - had with this eccentric figure of abbot.
Il contributo indaga su due aspetti particolari della poliedrica ed eccentrica figura di Ferdinando Galiani, e cioè sul diritto alla pigrizia che egli celebrava contro la noia del «moderno filosofare» che dilagava negli ambienti intellettuali di Napoli, e la curiositas, intesa come pulsione il cui svolgimento e soddisfacimento si consumano nell'avventura del «ragionare piacevole» e del «filosofare disinteressato». La risposta e la proposta culturale di Galiani alla boria dell'attardata antiquaria dello Studio e dei salotti napoletani sono un vero e proprio esame antropologico del mondo, i cui termini di paragone - sebbene il più delle volte appaiono dissimulati nel sarcasmo, nella dolcezza dell'indolenza, e nella leggerezza dell'espressione verbale e del motto arguto - custodiscono un rigore d'impostazione e una lucidità d'analisi socio-politica assolutamente non comuni. La relazione mette in evidenza come tra il libertino Galiani e il Secolo dei lumi, con tutte le sue espressioni culturali e con le sue tante contraddizioni, c'è pur sempre sotteso un legame, perché i percorsi intellettuali dell'abate non sono per nulla estranei alle principali elaborazioni del Settecento, nonostante la personale declinazione del libero libero pensiero consente a Galiani di formarsi un'idea personalissima del rapporto uomo-natura-storia, e di entrare pertanto in aperta polemica contro la ristrutturazione metafisica dei processi storico-politici e culturali voluta dai "maestri". L'Autrice fa luce, alla fine della sua relazione, sul complesso rapporto che Croce e Nicolini - il cui incontro e sodalizio intellettuale avvenne, caso vuole, proprio grazie alle carte di Galiani che erano in possesso della famiglia Nicolini - ebbero con questa eccentrica figura di abate.
Borie, antiquaria, vetero-classicismo la risposta di Ferdinando Galiani al "Moderno filosofare", in Le "borie" vichiane come paradigma euristico. Hybris dei saperi umanistici fra moderno e contemporaneo. Atti del Convegno (Napoli 22-23 novembre 2012), a cura di R. Diana, ISPF-LAB, 2015, pp. 297-312;
Scognamiglio A
2015
Abstract
The contribution investigates two particular aspects of the multifaceted and eccentric figure of Ferdinando Galiani, namely the right to laziness that he celebrated against the boredom of "modern philosophizing" that was rampant in the intellectual circles of Naples, and the curiosity, understood as a drive whose development and satisfaction are consummated in the adventure of "pleasant reasoning" and "disinterested philosophizing". Galiani's response and cultural proposal to the arrogance of the late antiquarian of the Neapolitan Studio and salons are a real anthropological examination of the world, whose terms of comparison - although most of the time appear hidden in sarcasm, in the sweetness of indolence, and in the lightness of verbal expression and witty motto - they preserve a rigorous approach and a lucidity of socio-political analysis that are absolutely uncommon. The report highlights how between the libertine Galiani and the Century of Enlightenment, with all its cultural expressions and with its many contradictions, there is still an underlying bond, because the abbot's intellectual paths are by no means alien. to the main elaborations of the eighteenth century, despite the personal declination of free thought allows Galiani to form a very personal idea of the man-nature-history relationship, and therefore to enter into open controversy against the metaphysical restructuring of the historical-political and cultural processes desired from the "masters". At the end of her report, the Author sheds light on the complex relationship that Croce and Nicolini - whose meeting and intellectual partnership took place, as it happens, thanks to the Galiani papers that were in the possession of the Nicolini family - had with this eccentric figure of abbot.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
