With Western cultures becoming more pluralistic, the question of "truth" in politics has become a game of interpretations. Today, we face the demise of the very idea of truth as an objective description of facts, though many have yet to acknowledge that this is changing. Gianni Vattimo explicitly engages with the important consequences for democracy of our changing conception of politics and truth, such as a growing reluctance to ground politics in science, economics, and technology. Yet in Vattimo's conception, a farewell to truth can benefit democracy, exposing the unspoken issues that underlie all objective claims. The end of absolute truth challenges the legitimacy of policies based on perceived objective necessities—protecting the free market, for example, even if it devastates certain groups or classes. Vattimo calls for a truth that is constructed with consensus and a respect for the liberty of all. By taking into account the cultural paradigms of others, a more "truthful" society—freer and more democratic—becomes possible. In this book, Vattimo continues his reinterpretation of Christianity as a religion of charity and hope, freeing society from authoritarian, metaphysical dogmatism. He also extends Nietzsche's "death of God" to the death of an authoritarian God, ushering in a new, postreligious Christianity. He connects the thought of Martin Heidegger, Karl Marx, and Karl Popper with surprising results and accommodates modern science more than in his previous work, reconciling its validity with an insistence that knowledge is interpretive. Vattimo's philosophy justifies Western nihilism in its capacity to dispense with absolute truths. Ranging over politics, ethics, religion, and the history of philosophy, his reflections contribute deeply to a modern reconception of God, metaphysics, and the purpose of reality.
With Piergiorgio Paterlini, a noted Italian writer and journalist, Gianni Vattimo, a leading philosopher of the continental school, reflects on a lifetime of politics, sexual radicalism, and philosophical exuberance in postwar Italy. Turin, the city in which he was born and one of the intellectual capitals of Europe (also the city in which Nietzsche went mad), forms the core of his reminiscences, enriched by fascinating vignettes of studying under Hans Georg Gadamer, teaching in the United States, serving as a public intellectual and interlocutor of Habermas and Derrida, and working within the European Parliament to unite Europe. Vattimo's status as a left-wing faculty president paradoxically made him a target of the Red Brigades in the 1970s, causing him to flee Turin for his life. Left-wing terrorism did not deter the philosopher from his quest for social progress, however, and in the 1980s, he introduced a daring formulation called "weak thought," which stripped metaphysics, science, religion, and all other absolute systems of their authority. Vattimo then became notorious for his renewed commitment to the core values of Christianity (he was trained as a Catholic intellectual) and for the Vatican's denunciation of his views. Through these interviews, Paterlini composes an utterly candid first-person portrait of a major thinker and a riveting account of homosexuality, history, politics, and philosophical invention in the twentieth century.
Features essays on ethics, politics, and law. This book re-evaluates the meaning, values, and the idea of freedom in Western culture. A daring marriage of philosophical theory and practical politics, this collection is the first of Gianni Vattimo's many books to combine his intellectual pursuits with his public and political life. Vattimo is a paradoxical figure, at once a believing Christian and a vociferous critic of the Catholic Church, an outspoken liberal but not a former communist, and a recognized authority on Nietzsche and Heidegger as well as a prominent public intellectual and member of the European parliament.
In this highly personal book, one of Europes foremost contemporary philosophers confronts the theme of faith and religion. He argues that there is a substantial link between the history of Christian revelation and the history of nihilism, in particular as the latter appears in the work of Nietzsche and Heidegger, Vattimos philosophical specialty. Tracing the relation between his response to these two thinkers and his own life as a devout Catholic, Vattimo shows how his interpretation of Heideggers work and his conceptions of "weak thought and "weak ontology can be seen as closely linked to a rediscovery of Christianity. Vattimo speaks here in the first person--a risk that results in a disarmingly open exploration of the themes of charity, truth, dogmatism, morality, and sin, viewed through the lens of his own life and his own return to Christianity. While deeply critical of institutionalized religion and the Church, Vattimo discovers in the Christian tradition a voice (not a distinct message) whose interpretation is still being played out around us. Shaped by his readings of Nietzsche and Heidegger, Vattimos decision to affirm his formation within the Christian tradition provides an original and engaging contribution to the contemporary debate on religion. At the center of this book is the enigma of belief. Freed by modernity from its Platonic subordination to knowledge, belief is recovered as a crucial and inevitable feature of our cultural and personal lives. "Do you believe? Vattimo is asked. "I believe so, he replies.
It has long been assumed that the more modern we become, the less religious we will be, yet a recent resurgence in faith has challenged the validity of this belief. In these original essays and interviews, leading hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo engage with each other's past and present work on the subject and reflect on our transition from secularism to postsecularism. Caputo and Vattimo explore the changes, distortions, and reforms that are a part of our postmodern faith and the forces shaping the religious imagination today. Incisively and imaginatively connecting their argument to issues ranging from terrorism to fanaticism and from politics to media and culture, these thinkers continue to reinvent the field of hermeneutic philosophy with wit, grace, and compassion.
We think it is wise to accept reality, rather than fight for something that does not exist or might never be. But in Of Reality, Gianni Vattimo condemns this complacency, with its implicit support of the status quo. Instead he urges us to never stop questioning, contrasting, or overcoming reality, which is not natural, inevitable, or objective. Reality is a construct, reflecting, among other things, our greed, biases, and tendencies toward violence. It is no accident, Vattimo argues, that the call to embrace reality has emerged at a time when the inequalities of liberal capitalism are at their most extreme. Developed from his popular Gifford Lectures, this book advances a critical approach that recovers our interpretive powers and native skepticism toward normative claims. Though he recognizes his ideas invite charges of relativism, the philosopher counters with a discussion of truth, highlighting its longstanding ties to history and social circumstance. Truth is always contingent and provisional, and reason and reasonableness are bound to historical context. Truth is therefore never objective, and resistance to reality is our best hope to defeat the indifference that threatens the scope of freedom and democracy.
Following Heidegger's interpretation of the history of philosophy, Gianni Vattimo outlines the existential ontological conditions of aesthetics, paying particular attention to the works of Kandinsky, which reaffirm the ontological implications of art. Vattimo then builds on Hans-Georg Gadamer's theory of aesthetics and provides an alternative to a rationalistic-positivistic criticism of art. This is the heart of Vattimo's argument, and with it he demonstrates how hermeneutical philosophy reaffirms art's ontological status and makes clear the importance of hermeneutics for aesthetic studies. In a final section, Vattimo articulates the consequences of reclaiming the ontological status of aesthetics without its metaphysical implications, holding Aristotle's concept of beauty responsible for the dissolution of metaphysics itself.
Over the course of his career, Gianni Vattimo has assumed a number of public and private identities and has pursued multiple intellectual paths. He seems to embody several contradictions, at once defending and questioning religion and critiquing and serving the state. Yet the diversity of his life and thought form the very essence of, as he sees it, the vocation and responsibility of the philosopher. In a world that desires quantifiable results and ideological expediency, the philosopher becomes the vital interpreter of the endlessly complex. As he outlines his ideas about the philosopher's role, Vattimo builds an important companion to his life's work. He confronts questions of science, religion, logic, literature, and truth, and passionately defends the power of hermeneutics to engage with life's conundrums. Vattimo conjures a clear vision of philosophy as something separate from the sciences and the humanities but also intimately connected to their processes, and he explicates a conception of truth that emphasizes fidelity and participation through dialogue.
For more than forty years, Gianni Vattimo, one of Europe's most important and influential philosophers, has been a leading participant in the postwar turn that has brought Nietzsche back to the center of philosophical enquiry. In this collection of his essays on the subject, which is a dialogue both with Nietzsche and with the Nietzschean tradition, Vattimo explores the German philosopher's most important works and discusses his views on the Ubermensch, time, history, truth, hermeneutics, ethics, and aesthetics. He also presents a different, more "Italian" Nietzsche, one that diverges from German and French characterizations. Many contemporary French and poststructuralist philosophers offer literary or aesthetic readings of Nietzsche's work that downplay its political import. Shaped by the revolutionary tradition of 1968, Vattimo's interpretations take Nietzsche seriously as a political philosopher and argue for and defend his relevance to projects for social and political change. He emphasizes the hermeneutic aspect of Nietzsche's philosophy, characterizing the Nietzschean project as a political hermeneutics. Vattimo also grapples with Heidegger, a philosopher who has had a profound influence on the interpretation and understanding of Nietzsche. Vattimo examines Heidegger's philosophy through its complex relationship to Nietzsche's, and he produces a Heideggerian understanding of Nietzsche that paradoxically goes against Heidegger's own readings of Nietzsche's work. Heidegger believed Nietzsche was the ultimate metaphysician; Vattimo sees him as the founder of postmetaphysical philosophy. Throughout these essays, Vattimo draws on and quotes extensively from fragments in Nietzsche's notebooks, many of which have never before been translated into English. His writing is clear, elegant, and accessible, and, for the first time, Vattimo's own intellectual developments, shifts, and continuities can be clearly discerned. The loyal testimony and unique perspective in Dialogue with Nietzsche makes a convincing case for another orientation in Nietzsche scholarship.
Though coming from distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion. Instead it opens new ways of imagining what it is to be religious. This unique collaboration fuses pragmatism (Rorty) and hermeneutics (Vattimo) and recognizes the limits of both traditional religious belief and modern secularism. Rorty discusses Vattimo's work Belief and argues that the end of metaphysics paves the way for an anti-essentialist religion. Vattimo explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. In a concluding dialogue, both philosophers analyze the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world.
This book by one of Europe's foremost contemporary philosophers is a concise and lucidly argued account of the meaning of hermeneutics for philosophy today. Vattimo argues that hermeneutics, understood in a general sense, has had a pervasive influence on contemporary philosophy and social thought. But its very generality is also a symptom of its malaise, for it threatens to leave hermeneutics empty of significance and wedded to a shallow relativism. In response to this danger, Vattimo proposes a radicalization of the relation of hermeneutics to its own historical roots in modernity and a rethinking of the relation between hermeneutics and nihilism - which involves, in Vattimo's account, a weakening of the strong structures of being, reality, subjectivity and above all, truth. Vattimo develops a new interpretation of hermeneutics that dispenses with the traditional bias toward aesthetic experience. His radical interpretation breaks the link between hermeneutics and metaphysical humanism, challenges the traditional opposition of the natural and human sciences, and opens new perspectives on ethics, art and religion. Beyond Interpretation will be welcomed by students and researchers in philosophy and social theory.
This renowned introduction - already a standard text in Europe - is translated here for the first time. Vattimo uses Heideggerean and cultural-critical perspectives to reassess the work and thought of Nietzsche.
In this highly original book the author addresses the question of how we are to conceive of human reasoning in a situation where there are no global, privileged points of view. Drawing on the work of Nietzsche and Heidegger, Vattimo proposes a conception of thought based on ′difference′ – a conception which accepts the fragmentation of knowledge and renounces the quest for totality. He also argues for an ′ontology of decline′ – a conception of being which renounces all the strong characteristics attributed to it by traditional metaphysics and which instead, following Heidegger, links being to time, life and the rhythm of birth and death.
Gianni Vattimo, one of Europe's foremost contemporary philosophers and most famously associated with the concept of weak thought, explores theoretical and practical issues flowing from his fundamental rejection of the traditional Western understanding of Being as an absolute, unchanging, and transcendent reality. The essays in this book move within the surroundings of Being without constructing a systematic, definitive analysis of the topic. In Being and Its Surroundings, Vattimo continues his career-long exploration of the philosophy of Martin Heidegger, in particular its repudiation of metaphysics with its presupposition of the existence of permanent, universal truth, and that of Friedrich Nietzsche, with its promotion of nihilism. One consequence of problematizing the idea of an attainable truth is the relativization of values and cultures. In the face of the death of God - or the absence of a transcendent guarantor of the validity of human judgments - we have the postmodern tendency to see all value systems and assertions of truth as purely subjective, and to suggest that "anything goes," which Nietzsche called passive nihilism. Vattimo advocates a more active response as he challenges all forms of authoritarianism in the world today. He brings his intellectual acumen to bear on such urgent issues as globalization, the clash of civilizations and terrorism, the crisis of democracy, and the relevance of orthodox religion. Rather that endorse dogmatism or indifference and detachment from social engagement in the name of relativism, Vattimo opts for the path of meaningful dialogue and a search for a mediated consensus based on reason, with all its limitations.
Now available in paperback, this book provides an elegant analysis of the philosophical background to the post-modernity debate. Vattimo focuses on the work of Nietzsche and Heidegger and shows how their bitter criticisms of modern European thought prepared the way for more recent proclamations of the end of the modern era. Vattimo pursues questions central to aesthetics and hermeneutic philosophy and sides with contemporary philosophers such as Gadamer and Rorty in rejecting the search for stable and transcendent foundations for knowledge. Going beyond their work he introduces the notions of 'weak thought' and 'weak ontology' which, he argues, offer a way of 'going beyond' metaphysics by curing philosophy of the modernist disease and by resituating questions of truth and being within the realm of human experience.
Having lost much of its political clout and theoretical power, communism no longer represents an appealing alternative to capitalism. In its original Marxist formulation, communism promised an ideal of development, but only through a logic of war, and while a number of reformist governments still promote this ideology, their legitimacy has steadily declined since the fall of the Berlin wall. Separating communism from its metaphysical foundations, which include an abiding faith in the immutable laws of history and an almost holy conception of the proletariat, Gianni Vattimo and Santiago Zabala recast Marx’s theories at a time when capitalism’s metaphysical moorings—in technology, empire, and industrialization—are buckling. While Michael Hardt and Antonio Negri call for a return of the revolutionary left, Vattimo and Zabala fear this would lead only to more violence and failed political policy. Instead, they adopt an antifoundationalist stance drawn from the hermeneutic thought of Martin Heidegger, Jacques Derrida, and Richard Rorty. Hermeneutic communism leaves aside the ideal of development and the general call for revolution; it relies on interpretation rather than truth and proves more flexible in different contexts. Hermeneutic communism motivates a resistance to capitalism’s inequalities yet intervenes against violence and authoritarianism by emphasizing the interpretative nature of truth. Paralleling Vattimo and Zabala’s well-known work on the weakening of religion, Hermeneutic Communism realizes the fully transformational, politically effective potential of Marxist thought.
It has long been assumed that the more modern we become, the less religious we will be. Yet a recent resurrection in faith has challenged the certainty of this belief. In these original essays and interviews, leading hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo engage with each other's past and present work on the subject and reflect on our transition from secularism to postsecularism. As two of the figures who have contributed the most to the theoretical reflections on the contemporary philosophical turn to religion, Caputo and Vattimo explore the changes, distortions, and reforms that are a part of our postmodern faith and the forces shaping the religious imagination today. Incisively and imaginatively connecting their argument to issues ranging from terrorism to fanaticism and from politics to media and culture, these thinkers continue to reinvent the field of hermeneutic philosophy with wit, grace, and passion.
With Western cultures becoming more pluralistic, the question of "truth" in politics has become a game of interpretations. Today, we face the demise of the very idea of truth as an objective description of facts, though many have yet to acknowledge that this is changing. Gianni Vattimo explicitly engages with the important consequences for democracy of our changing conception of politics and truth, such as a growing reluctance to ground politics in science, economics, and technology. Yet in Vattimo's conception, a farewell to truth can benefit democracy, exposing the unspoken issues that underlie all objective claims. The end of absolute truth challenges the legitimacy of policies based on perceived objective necessities—protecting the free market, for example, even if it devastates certain groups or classes. Vattimo calls for a truth that is constructed with consensus and a respect for the liberty of all. By taking into account the cultural paradigms of others, a more "truthful" society—freer and more democratic—becomes possible. In this book, Vattimo continues his reinterpretation of Christianity as a religion of charity and hope, freeing society from authoritarian, metaphysical dogmatism. He also extends Nietzsche's "death of God" to the death of an authoritarian God, ushering in a new, postreligious Christianity. He connects the thought of Martin Heidegger, Karl Marx, and Karl Popper with surprising results and accommodates modern science more than in his previous work, reconciling its validity with an insistence that knowledge is interpretive. Vattimo's philosophy justifies Western nihilism in its capacity to dispense with absolute truths. Ranging over politics, ethics, religion, and the history of philosophy, his reflections contribute deeply to a modern reconception of God, metaphysics, and the purpose of reality.
An original reading of Nietzsche and Heidegger that paved the way for Vattimo’s conception of weak thought. In Beyond the Subject Gianni Vattimo offers a reading of Nietzsche and Heidegger that shows how the premises to overcome the metaphysical Subject were already embedded in their thought. Vattimo makes a case for a Nietzsche who is not concerned with the structure and glorification of the Overman, but rather with its opposite, by showing how it is the single individual who must see and accept his/her potential and then excel and develop an inner strength and ethic. He reads Heidegger as concerned with the inevitable distortion present in every interpretation, which, when confronted and accepted, humbles us to deal with a less overarching telos or Grund, and makes us more attuned to contingency and interpersonal communication—what Vattimo calls a “weakened” notion of being. These original readings of Nietzsche and Heidegger pave the way for Vattimo’s concept of weak thought and open up to a future social ethic that is less agonistic and more community oriented. This edition includes two supplementary essays from 1986 and 1988 that expand on the same themes, providing a deeper look at an important decade in the development of Vattimo’s thought.
Over the course of his career, Gianni Vattimo has assumed a number of public and private identities and has pursued multiple intellectual paths. He seems to embody several contradictions, at once defending and questioning religion and critiquing and serving the state. Yet the diversity of his life and thought form the very essence of, as he sees it, the vocation and responsibility of the philosopher. In a world that desires quantifiable results and ideological expediency, the philosopher becomes the vital interpreter of the endlessly complex. As he outlines his ideas about the philosopher's role, Vattimo builds an important companion to his life's work. He confronts questions of science, religion, logic, literature, and truth, and passionately defends the power of hermeneutics to engage with life's conundrums. Vattimo conjures a clear vision of philosophy as something separate from the sciences and the humanities but also intimately connected to their processes, and he explicates a conception of truth that emphasizes fidelity and participation through dialogue.
Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious—ways that emphasize charity, solidarity, and irony. This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism (Rorty) and hermeneutics (Vattimo) but also for its recognition of the limits of both traditional religious belief and modern secularism. In "Anticlericalism and Atheism" Rorty discusses Vattimo's work Belief and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world.
Following Heidegger's interpretation of the history of philosophy, Gianni Vattimo outlines the existential ontological conditions of aesthetics, paying particular attention to the works of Kandinsky, which reaffirm the ontological implications of art. Vattimo then builds on Hans-Georg Gadamer's theory of aesthetics and provides an alternative to a rationalistic-positivistic criticism of art. This is the heart of Vattimo's argument, and with it he demonstrates how hermeneutical philosophy reaffirms art's ontological status and makes clear the importance of hermeneutics for aesthetic studies. In a final section, Vattimo articulates the consequences of reclaiming the ontological status of aesthetics without its metaphysical implications, holding Aristotle's concept of beauty responsible for the dissolution of metaphysics itself.
The debate over the place of religion in secular, democratic societies dominates philosophical and intellectual discourse. These arguments often polarize around simplistic reductions, making efforts at reconciliation impossible. Yet more rational stances do exist, positions that broker a peace between relativism and religion in people's public, private, and ethical lives. Christianity, Truth, and Weakening Faith advances just such a dialogue, featuring the collaboration of two major philosophers known for their progressive approach to this issue. Seeking unity over difference, Gianni Vattimo and René Girard turn to Max Weber, Eric Auerbach, and Marcel Gauchet, among others, in their exploration of truth and liberty, relativism and faith, and the tensions of a world filled with new forms of religiously inspired violence. Vattimo and Girard ultimately conclude that secularism and the involvement (or lack thereof) of religion in governance are, in essence, produced by Christianity. In other words, Christianity is "the religion of the exit from religion," and democracy, civil rights, the free market, and individual freedoms are all facilitated by Christian culture. Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural world.
Features essays on ethics, politics, and law. This book re-evaluates the meaning, values, and the idea of freedom in Western culture. A daring marriage of philosophical theory and practical politics, this collection is the first of Gianni Vattimo's many books to combine his intellectual pursuits with his public and political life. Vattimo is a paradoxical figure, at once a believing Christian and a vociferous critic of the Catholic Church, an outspoken liberal but not a former communist, and a recognized authority on Nietzsche and Heidegger as well as a prominent public intellectual and member of the European parliament.
For more than forty years, Gianni Vattimo, one of Europe's most important and influential philosophers, has been a leading participant in the postwar turn that has brought Nietzsche back to the center of philosophical enquiry. In this collection of his essays on the subject, which is a dialogue both with Nietzsche and with the Nietzschean tradition, Vattimo explores the German philosopher's most important works and discusses his views on the Ubermensch, time, history, truth, hermeneutics, ethics, and aesthetics. He also presents a different, more "Italian" Nietzsche, one that diverges from German and French characterizations. Many contemporary French and poststructuralist philosophers offer literary or aesthetic readings of Nietzsche's work that downplay its political import. Shaped by the revolutionary tradition of 1968, Vattimo's interpretations take Nietzsche seriously as a political philosopher and argue for and defend his relevance to projects for social and political change. He emphasizes the hermeneutic aspect of Nietzsche's philosophy, characterizing the Nietzschean project as a political hermeneutics. Vattimo also grapples with Heidegger, a philosopher who has had a profound influence on the interpretation and understanding of Nietzsche. Vattimo examines Heidegger's philosophy through its complex relationship to Nietzsche's, and he produces a Heideggerian understanding of Nietzsche that paradoxically goes against Heidegger's own readings of Nietzsche's work. Heidegger believed Nietzsche was the ultimate metaphysician; Vattimo sees him as the founder of postmetaphysical philosophy. Throughout these essays, Vattimo draws on and quotes extensively from fragments in Nietzsche's notebooks, many of which have never before been translated into English. His writing is clear, elegant, and accessible, and, for the first time, Vattimo's own intellectual developments, shifts, and continuities can be clearly discerned. The loyal testimony and unique perspective in Dialogue with Nietzsche makes a convincing case for another orientation in Nietzsche scholarship.
Having lost much of its political clout and theoretical power, communism no longer represents an appealing alternative to capitalism. In its original Marxist formulation, communism promised an ideal of development, but only through a logic of war, and while a number of reformist governments still promote this ideology, their legitimacy has steadily declined since the fall of the Berlin wall. Separating communism from its metaphysical foundations, which include an abiding faith in the immutable laws of history and an almost holy conception of the proletariat, Gianni Vattimo and Santiago Zabala recast Marx's theories at a time when capitalism's metaphysical moorings--in technology, empire, and industrialization--are buckling. While Michael Hardt and Antonio Negri call for a return of the revolutionary left, Vattimo and Zabala fear this would lead only to more violence and failed political policy. Instead, they adopt an antifoundationalist stance drawn from the hermeneutic thought of Martin Heidegger, Jacques Derrida, and Richard Rorty. Hermeneutic communism leaves aside the ideal of development and the general call for revolution; it relies on interpretation rather than truth and proves more flexible in different contexts. Hermeneutic communism motivates a resistance to capitalism's inequalities yet intervenes against violence and authoritarianism by emphasizing the interpretative nature of truth. Paralleling Vattimo and Zabala's well-known work on the weakening of religion, Hermeneutic Communism realizes the fully transformational, politically effective potential of Marxist thought.
In Beyond the Subject Gianni Vattimo offers a reading of Nietzsche and Heidegger that shows how the premises to overcome the metaphysical Subject were already embedded in their thought. Vattimo makes a case for a Nietzsche who is not concerned with the structure and glorification of the Overman, but rather with its opposite, by showing how it is the single individual who must see and accept his/her potential and then excel and develop an inner strength and ethic. He reads Heidegger as concerned with the inevitable distortion present in every interpretation, which, when confronted and accepted, humbles us to deal with a less overarching telos or Grund, and makes us more attuned to contingency and interpersonal communication—what Vattimo calls a "weakened" notion of being. These original readings of Nietzsche and Heidegger pave the way for Vattimo's concept of weak thought and open up to a future social ethic that is less agonistic and more community oriented. This edition includes two supplementary essays from 1986 and 1988 that expand on the same themes, providing a deeper look at an important decade in the development of Vattimo's thought.
Gianni Vattimo, a leading philosopher of the continental school, has always resisted autobiography. But in this intimate memoir, the voice of Vattimo as thinker, political activist, and human being finds its expression on the page. With Piergiorgio Paterlini, a noted Italian writer and journalist, Vattimo reflects on a lifetime of politics, sexual radicalism, and philosophical exuberance in postwar Italy. Turin, the city where he was born and one of the intellectual capitals of Europe (also the city in which Nietzsche went mad), forms the core of his reminiscences, enhanced by fascinating vignettes of studying under Hans Georg Gadamer, teaching in the United States, serving as a public intellectual and interlocutor of Habermas and Derrida, and working within the European Parliament to unite Europe. Vattimo's status as a left-wing faculty president paradoxically made him a target of the Red Brigades in the 1970s, causing him to flee Turin for his life. Left-wing terrorism did not deter the philosopher from his quest for social progress, however, and in the 1980s, he introduced a daring formulation called "weak thought," which stripped metaphysics, science, religion, and all other absolute systems of their authority. Vattimo then became notorious both for his renewed commitment to the core values of Christianity (he was trained as a Catholic intellectual) and for the Vatican's denunciation of his views. Paterlini weaves his interviews with Vattimo into an utterly candid first-person portrait, creating a riveting text that is destined to become one of the most compelling accounts of homosexuality, history, politics, and philosophical invention in the twentieth century.
The debate over the place of religion in secular, democratic societies dominates philosophical and intellectual discourse. These arguments often polarize around simplistic reductions, making efforts at reconciliation impossible. Yet more rational stances do exist, positions that broker a peace between relativism and religion in people's public, private, and ethical lives. Christianity, Truth, and Weakening Faith advances just such a dialogue, featuring the collaboration of two major philosophers known for their progressive approach to this issue. Seeking unity over difference, Gianni Vattimo and Ren Girard turn to Max Weber, Eric Auerbach, and Marcel Gauchet, among others, in their exploration of truth and liberty, relativism and faith, and the tensions of a world filled with new forms of religiously inspired violence. Vattimo and Girard ultimately conclude that secularism and the involvement (or lack thereof) of religion in governance are, in essence, produced by Christianity. In other words, Christianity is "the religion of the exit from religion," and democracy, civil rights, the free market, and individual freedoms are all facilitated by Christian culture. Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural world.
Gianni Vattimo reexamines the roots of modernism and postmodernism in Nietzsche, Benjamin, and Heidegger. Exploring the links between concepts of nihilism and destiny in nineteenth-century humanism, Vattimo follows these trends in aesthetic and scientific theory from Benjamin to Bloch, Ricoeur, and Kuhn.
This book is both a concise and lucid introduction to Nietzsche and an original contribution to critical debates concerning Nietzsche interpretation and reception. It takes issue with the prevailing tendency to focus on his later work, and shows that his early interest in cultural and historical criticism can be found throughout his corpus and that it informs, and helps to explain, Nietzsche's later doctrines and writings.
This book is the result of a collaborative effort on the part of two photographers, friends who decided to embark together on one project. Italian photographer Alberto Ramella turned his lens on the USA, and American Jake Price cast his gaze on Italian places and landscapes. Gianni Vattimo adds to these images with his description of America as seen by an Italian who knows and loves the country, its scenery and culture. Within these pages, the two cultures meet and create beautiful imagery.
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