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Giambattista Vico (1668–1744) is best remembered for his major work, the New Science (Scienza nuova), in which he sets forth the principles of humanity and gives an account of the stages common to the development of all societies in their historical life. Controversial at the time of its publication in 1725, the New Science has come to be seen as the most ambitious attempt before Comte at a comprehensive science of human society and the most profound analysis of the philosophy of history prior to Hegel. Despite the fundamental importance of the New Science, there has been no philosophical commentary of the text in any language, until now. Written by the noted Vico scholar Donald Phillip Verene, this commentary can be read as an introduction to Vico's thought or it can be employed as a guide to the comprehension of specific sections of the New Science. Following the structure of the text scrupulously, Verene offers a clear and direct discussion of the contents of each division of the New Science with close attention to the sources of Vico's thought in Greek philosophy and in Roman jurisprudence. He also highlights the grounding of the New Science in Vico's other works and the opposition of Vico's views to those of the seventeenth-century natural-law theorists. The addition of an extensive glossary of Vico's Italian terminology makes this an ideal companion to Vico's masterpiece, ideal for both beginners and specialists.

La presencia de la idea de humanismo en la obra de Edward Said es uno de los problemas más grandes del pensamiento del intelectual palestino-estadounitense. De hecho, parece una aporía irresoluble la presencia en el pensamiento de Said de un estilo de pensamiento que tiene sus raíces en el post-estructuralismo francés y de una reivindicación de la herencia "humanista". Para entender el humanismo saidiana es importante, en primer lugar situar el humanismo saidiano en el ámbito poscolonial. En particular, es importante comprenderla relación entre el humanismo y las luchas anticoloniales. Desde un punto de vista teórico, la mejor manera de enfrentar el problema de humanismo es a partir del libro Humanismo y crítica democrática, que permite de analizar retrospectivamente toda la producción cultural de Said, desvelando la coherencia oculta de su pensamiento. La elaboración teórica de Said, que siempre es muy conciso y a veces insatisfactoria, se funda esencialmente sobre dos supuesto derivado del filósofo napolitano Giambattista Vico. El primer presupuesto se basa sobre sobre el principio clave de Vico, o sea la idea que los seres humanos hagan su propia historia y, por hacerla, la puedan conocer. El segundo supuesto teórico saidiano, igualmente derivado de Vico, es la constitutiva indefinición de la "naturaleza humana". A través de estos presupuestos, el humanismo saidiano se puede entender, por su construcción filosófica,como "humanismo sin hombre" en el sentido que renuncia a establecer cualquier definición ontológico-antropológica del "Hombre". La idea de hombre no se puede rescatar simplemente haciéndola más inclusiva, pero la idea de humanidad sí se puede tomar como base de un pensamiento poscolonial, no binario y no excluyente, si se acepta que la humanidadno se puede definir a través de ningún tipo de racionalidad a priori. ; The presence of the idea of humanism in Edward Said's work is one of the most important problem of his thinking. In fact, the presence of both the reference to "humanist" legacy and a style of thinking rooted in French Post-structuralism appears as an unsolvable conundrum.In order to fully understand Saidian humanism it is important, first, to situate it in the postcolonial background. In particular, it must be grasped the relation between humanism and anti-colonial struggles. From a theoretical point of view, the best way to study the meaning of humanism is to start from Humanism and Democratic Criticism, that allows to analyse retrospectively the whole of Said's works, showing the hidden coherence of his thought. Said's theoretical elaboration, always very concise and sometimes unsatisfactory, is grounded mainly on two assumptionas inspired by the Neapolitan philosopher Giambattista Vico. First, the idea that human beings make their own history, and since they make it they can know it. Second, is that the "human nature" is constitutively undetermined. These assumptions permit to understand Saidian humanism, from a philosophical point of view, as a "humanism without man", i.e a humanism that renounce to elaborate any onological-anthropological idea of "Man". This idea cannot be "fixed" making it more inclusive, but the idea of "humanity" may be the basis of a non-binary and non-discriminative postcolonial thinking, if we accept the idea that humanity cannot be defined by any type of apriori rationality.

The presence of the idea of humanism in Edward Said's work is one of the most important problem of his thinking. In fact, the presence of both the reference to "humanist" legacy and a style of thinking rooted in French Post-structuralism appears as an unsolvable conundrum.In order to fully understand Saidian humanism it is important, first, to situate it in the postcolonial background. In particular, it must be grasped the relation between humanism and anti-colonial struggles. From a theoretical point of view, the best way to study the meaning of humanism is to start from Humanism and Democratic Criticism, that allows to analyse retrospectively the whole of Said's works, showing the hidden coherence of his thought. Said's theoretical elaboration, always very concise and sometimes unsatisfactory, is grounded mainly on two assumptionas inspired by the Neapolitan philosopher Giambattista Vico. First, the idea that human beings make their own history, and since they make it they can know it. Second, is that the "human nature" is constitutively undetermined. These assumptions permit to understand Saidian humanism, from a philosophical point of view, as a "humanism without man", i.e a humanism that renounce to elaborate any onological-anthropological idea of "Man". This idea cannot be "fixed" making it more inclusive, but the idea of "humanity" may be the basis of a non-binary and non-discriminative postcolonial thinking, if we accept the idea that humanity cannot be defined by any type of apriori rationality. ; La presencia de la idea de humanismo en la obra de Edward Said es uno de los problemas más grandes del pensamiento del intelectual palestino-estadounitense. De hecho, parece una aporía irresoluble la presencia en el pensamiento de Said de un estilo de pensamiento que tiene sus raíces en el post-estructuralismo francés y de una reivindicación de la herencia "humanista". Para entender el humanismo saidiana es importante, en primer lugar situar el humanismo saidiano en el ámbito poscolonial. En particular, es importante comprenderla relación entre el humanismo y las luchas anticoloniales. Desde un punto de vista teórico, la mejor manera de enfrentar el problema de humanismo es a partir del libro Humanismo y crítica democrática, que permite de analizar retrospectivamente toda la producción cultural de Said, desvelando la coherencia oculta de su pensamiento. La elaboración teórica de Said, que siempre es muy conciso y a veces insatisfactoria, se funda esencialmente sobre dos supuesto derivado del filósofo napolitano Giambattista Vico. El primer presupuesto se basa sobre sobre el principio clave de Vico, o sea la idea que los seres humanos hagan su propia historia y, por hacerla, la puedan conocer. El segundo supuesto teórico saidiano, igualmente derivado de Vico, es la constitutiva indefinición de la "naturaleza humana". A través de estos presupuestos, el humanismo saidiano se puede entender, por su construcción filosófica,como "humanismo sin hombre" en el sentido que renuncia a establecer cualquier definición ontológico-antropológica del "Hombre". La idea de hombre no se puede rescatar simplemente haciéndola más inclusiva, pero la idea de humanidad sí se puede tomar como base de un pensamiento poscolonial, no binario y no excluyente, si se acepta que la humanidadno se puede definir a través de ningún tipo de racionalidad a priori.

Intro -- Contents -- Chapter 1: Humanism and Education -- Introduction -- The Historical and Ideological Background -- Itinerary -- References -- Chapter 2: Humanist Education -- Where We Are Today -- We Have No Doctrine -- Importance of Working Together in Community -- Education as Foundation -- References -- Chapter 3: Teaching Humanism -- Humanist Traditions -- From a Historical Point of View -- Humanist Tradition: Resuming and Reinterpreting -- The Critical Substance of Humanism -- Humanism and Philosophy: Anti-dogmatism -- Humanist Values and Humaneness -- Teaching Humanism: Hermeneutically Relating to Exemplary Humanists -- Hermeneutics -- Mimesis -- Inspiration Versus Imitation -- Practical Wisdom -- Teaching the Core of Humanism: Autonomy -- Hermeneutical Freedom -- Conclusion -- References -- Chapter 4: Edward Said as Humanist Educator (with a Note on John Dewey) -- Introduction -- John Dewey -- Edward W. Said -- Giambattista Vico and Erich Auerbach -- Conclusion -- References -- Chapter 5: Going Back to College: The Survival of Unitarian Universalism Depends on It -- What Makes a Successful New Religious Movement? -- What Is Distinct About Unitarian Universalism as a Religion? -- What About the Children? -- References -- Chapter 6: Comparing Religions in Public: Rural America, Evangelicals, and the Prophetic Function of the Humanities -- Restoring the Humanities to Consciousness -- Flipping the Human (Back) -- Introducing an Act of Public Comparison -- The Chess Game -- References -- Chapter 7: Confronting the Rising Danger of White Rage -- References -- Index.

Frontmatter -- Contents -- Preface -- Autobiography -- Self-Portrait of a Russian Semiotician in His Younger and Later Years / Ivanov, Vyacheslav -- Philosophical and Philological Foundations of Semiotics -- Semiotics and Edward Sapir / Berthoff, Ann E. -- Josiah Royce and Communal Semiotics / Corrington, Robert S. -- Giambattista Vico and Semiotics / Danesi, Marcel -- The Semiotics of C.K. Ogden / Gordon, W. Terrence -- Semiotics and Gottlob Frege / Grodziriski, Eugeniusz -- Kant's Semiotics: On His 200-Year-01d Critique of Judgment / Kelemen, János -- The Semiotics of J.R. Firth / Love, Nigel -- Merleau-Ponty and the 'Syntax in Depth': Semiotics and Language as 'Another Less Heavy, More Transparent Body' / Mazis, Glen -- Semiotics and Hermeneutics / Niklas, Ursula -- Semiotics and Gilles Deleuze / Olkowski, Dorothea -- On Jakobson on Translation / Sturrock, John -- An Invitation to the Semiotics of Georges Mounin / Tihanyi, Catherine -- Primary and Secondary Modeling Systems -- Semiotics and Geography / Foote, Kenneth E. -- Semiotics and Narrative / Hendricks, William O. -- As American as Apple Pie-and Sushi and Bagels: The Semiotics of Food and Drink / Lehrer, Adrienne -- Semiotic Primitives and Symbolic Machines / Meunier, Jean-Guy -- Semiotics and Cartography / Palek, Bohumil -- Law, Semiotics, Coding, and Communication / Scott, W. T. -- Semiotics and Sign Language Research and Practice / Stokoe, William C. -- Semiotic Perspectives on Joyce / Weir, Lorraine -- Index

Preliminary Material -- FROM BOETHIUS TO THE THIRTEENTH CENTURY -- TRANSLATIONS FROM THE GREEK AND THE ARABIC -- ST. BONAVENTURE AND FRANCISCAN THOUGHT -- ST. THOMAS AQUINAS AND THOMISM -- ARISTOTELIANISM AND AVERROISM -- THE THOUGHT OF DANTE -- THE DECLINE OF SCHOLASTICISM -- THE ORIGINS OF HUMANISM -- FROM PETRARCH TO SALUTATI -- THE WORLD OF HUMANITY -- THE GREEKS IN ITALY -- THE SCHOOL OF MARSILIO FICINO -- THE ARISTOTELIANS -- GIOVANNI PICO DELLA MIRANDOLA -- ARISTOTELIANISM FROM POMPONAZZI TO CREMONINI -- PLATONIC-ARISTOTELIAN SYNCRETISM AND PHILOSOPHY OF LOVE -- BETWEEN SCIENCE AND PHILOSOPHY -- THE NEW THOUGHT FROM TELESIO TO BRUNO -- POLITICAL AND RELIGIOUS MOTIVES -- PROBLEMS OF AESTHETICS AND MORALITY -- THE COUNTER REFORMATION -- TOMMASO CAMPANELLA -- GALILEO AND HIS SCHOOL -- THE NEW CULTURE AND ITS DIFFUSION -- GIAMBATTISTA VICO -- THE ENLIGHTENMENT -- THE TRADITIONAL CURRENTS OF THOUGHT -- VICO'S INHERITANCE AND ETHICAL INQUIRIES -- THE IDEOLOGISTS -- SOUTHERN ITALIAN THOUGHT AND PASQUALE GALLUPPI -- ANTONIO ROSMINI AND THE ROSMINIAN CONTROVERSIES -- VINCENZO GIOBERTI -- HUMANISM AND SKEPTICISM -- SPIRITUALISTS, ONTOLOGISTS, KANTIANS, MYSTICS, AND THOMISTS -- THE HEGELIANS -- POSITIVISM -- EPILOGUE: REBIRTH AND DECLINE OF IDEALISM -- WITH GARIN, ON ITALIAN THOUGHT FROM 1943 TO 2004 by Paolo Fabiani and Giorgio Pinton -- NOTICE -- ABBREVIATIONS -- BIBLIOGRAPHICAL NOTES -- ABOUT THE AUTHOR -- ABOUT THE TRANSLATOR AND EDITOR -- INDEX.

Notes on Contributors -- PART 1 -- Introduction -- María José Falcón y Tella -- PART 2 -- Law and Literature -- Revenge in Literature -- María José Falcón y Tella -- Arbitration and Literature -- François Ost -- Clarín,Jurist -- Ignacio Torres Muro -- Some Brief Notes on Ezra Pound and Roman Law -- Faustino Martínez Martínez -- The Undeniable Humanism of Concepción Arenal -- María Eugenia Pérez Monte -- PART 3 -- Constitutional Law -- Legal Interpretation -- Timothy Endicott -- The Constitutional Order -- Reforms and Ruptures -- Diego Valadés -- Normative Provisions and Legal Norms -- A Useful Distinction -- Francisco Javier Ezquiaga Ganuzas -- Some Notes on Equality and Legal Equality -- Victoria Iturralde Sesma -- On Equality -- Ramón Maciá Manso -- PART 4 -- Legal Philosophy -- The Law of Nations in Giambattista Vico -- Carla Faralli -- Artificial Law and "Artificious" Rights -- María Amparo Grau Ruiz -- Bioethics and Legal Philosophy -- An Inevitable and Necessary Reflection -- María Casado -- Philosophical Reflection and the Law -- Juan Antonio Martínez Muñoz -- We Are All Vulnerable -- Human Capability, Corporeality and Dignity: Functional Diversity Examined in the Light of Martha C. Nussbaum's Commitment to Justice -- Teresa García-Berrio Hernández -- PART 5 -- Law and Religion -- Religious Autonomy and Labor Relations -- Reflections on Institutions with an Ethos -- Javier Martínez-Torrón -- Religion, Beliefs, and Freedom of Speech -- The Disorientation of the European Court of Human Rights -- Rafael Palomino Lozano -- Index.

"This book considers cultural psychology from historical, theoretical, and epistemological perspectives, building an understanding of cultural psychology as a human science and moving beyond the nature-culture dichotomy. The unique collection of chapters seeks to advance the field of cultural psychology by reviving its historical legacies and arguing for its social responsibility in future historical developments. It considers European legacies for cultural psychology as developed by leading figures such as Giambattista Vico, Wilhelm Wundt, Wilhelm Dilthey, and Ernst Cassirer in order to provide insights into a long tradition of thinking from a cultural psychology perspective. The book discusses historical pathways in the rise and repression of cultural psychology and its different historical forms, arguing for the necessity of decolonizing psychology, securing a place for culture in it, and developing an epistemology suited to human kind's meaning-making processes in mutual shaping of psyche and culture. It provides an integrative and historical understanding of the subject and uses the diversity and heterogeneity within the field to offer critical reflections on its achievements. The thoroughly international group of contributors bring diverse analyses of self, body, emotions, culture and society and consider the future of cultural psychology. The volume is a stimulating read for scholars and students of cultural and theoretical psychology and related areas including philosophy, anthropology, and history"--

ITA: La ricerca indaga la reazione dei lettori cattolici rispetto alla filosofia di Giambattista Vico nel periodo dal 1744 (anno della terza edizione della Scienza nuova), sino al 1827, anno della pubblicazione della traduzione francese dell'opera curata da Jules Michelet. I temi privilegiati sono: 1) l'origine materialistica dell'uomo e l'idea di uno sviluppo naturalistico delle sue facoltà 2) il dibattito sul linguaggio universale e sulla lingua primitiva 3) l'idea di un nuovo giusnaturalismo cattolico in polemica con la tradizione protestante rappresentata da Hobbes, Pufendorf, Rousseau 4) il rapporto tra il pensiero politico di Vico e quello di Rousseau e Montesquieu. Il primo capitolo è incentrato sul giudizio di Appiano Buonafede che nelle sue opere filosofiche individuava in Vico il principale artefice di un nuovo giusnaturalismo cattolico e sulla valutazione di segno opposto del suo contemporaneo Damiano Romano che nella Scienza nuova rinveniva una ripresa del materialismo lucreziano. Il secondo capitolo è dedicato alla ricostruzione della disputa tra Emmanuele Duni, docente di diritto alla Sapienza di Roma e Bonifacio Finetti, monaco domenicano e autore di un'opera di confutazione rivolta non solo contro Vico ma anche contro lo stesso Duni che si professava allievo del filosofo. I successivi capitoli indagano i punti di contatto tra Antonio Genovesi, Mario Pagano e lo stesso Vico discutendo le opere degli autori cattolici critici verso i due scrittori sempre in relazione all'eredità intellettuale vichiana. Il capitolo conclusivo si occupa del dibattito filosofico nella Napoli dell'Ottocento, anche attraverso una comparazione tra l'opera di Vincenzo Cuoco e Francesco Colangelo, vescovo reazionario e Presidente della Giunta della Pubblica Istruzione. ENG: This research aims to study Catholic readers' reactions to Giambattista Vico's philosophy from 1744, in which the final version of the Scienza nuova was published, to 1827, in which Jules Michelet translated it into French. The main themes are: 1) materialistic interpretation of the origin of mankind and the idea of a naturalistic growth of human institutions 2) the debate on universal language and primitive one (o a debate on the universal and primitive language, 3) an idea of a new Catholic natural law established against Hobbes, Pufendorf and Rousseu 4) the comparison of Vico, Rousseau and Montesquieu, manifested in Italian literature of the Eighteenth century. The first chapter deals with the reception of the Neapolitan philosopher in an Italian debate, in particular focusing on the contrast Appiano Buonafede's favorable comments and Damiano Romano's harsh critiques, comparing the Vichian philosophy with Lucretius' materialism. The second chapter is devoted to a reconstruction of disputes between Emmanuele Duni, professor at the university "La Sapienza" of Roma, and Bonifacio Finetti, Dominican monk, who wrote a book criticizing sharply not only Vico but also Duni. The next chapter focuses on similarities between Antonio Genovesi, Mario Pagano and the Neapolitan philosopher, especially, contrary to traditional authors who criticized them. The last chapter treats a philosophical debate in Naples of the Nineteenth century, in comparison of the works of Vincenzo Cuoco with those of Francesco Colangelo, a reactionary bishop.