Giambattista Vico

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Giambattista Vico
GiambattistaVico.jpg
Born Giovan Battista Vico
(1668-06-23)23 June 1668
Naples, Kingdom of Naples
Died 23 January 1744(1744-01-23) (aged 75)
Naples, Kingdom of Naples
Occupation Royal professor of rhetoric, political philosopher, historian, jurist
Nationality Neapolitan
Education Society of Jesus
Alma mater University of Naples
Genre Roman Jurisprudence, Platonism
Notable works Principî di Scienza Nuova.
De antiquissima Italorum sapientia.

Giovan Battista (Giambattista) Vico (23 June 1668 – 23 January 1744) was an Italian political philosopher, rhetorician, historian, and jurist. He criticized the expansion and development of rationalism and was an apologist of classical antiquity. Vico is best known for his magnum opus, the Scienza Nuova of 1725, often published in English as New Science.

Vico is a precursor of systemic and complexity thinking, as opposed to Cartesian analysis and other kinds of reductionism. He is also well known for noting that verum esse ipsum factum ("true itself is fact" or "the true itself is made"), a proposition that has been read as an early instance of constructivist epistemology.[1][2]

Vico is often claimed to have inaugurated modern philosophy of history, although the term is not found in his text (Vico speaks of a "history of philosophy narrated philosophically").[3] While Vico was not, strictly speaking, a historicist, interest in him has often been driven by historicists (such as Isaiah Berlin[4] and Hayden White).[5][6]

Biography[edit]

Born to a bookseller and the daughter of a carriage maker in Naples, Italy, Vico attended a series of grammar schools, but ill-health and dissatisfaction with Jesuit scholasticism led to home schooling. Evidence from his autobiographical work points to the likelihood Vico was mostly self-taught. According to Costelloe,[7] this was due to his father's influence on him during a three year absence from school caused by a fall at the age of 7.

After a bout of typhus in 1686, Vico accepted a tutoring position in Vatolla (a Frazione of the comune of Perdifumo), south of Salerno, that would last for nine years. In 1699, he married a childhood friend, Teresa Destito, and took a chair in rhetoric at the University of Naples. Throughout his career, Vico would aspire to, but never attain, the more respectable chair of jurisprudence. In 1734, however, he was appointed royal historiographer by Charles III, king of Naples, and was offered a salary far surpassing that of his professorship. Vico retained the chair of rhetoric until ill-health forced him to retire in 1741.

The Scienza Nuova[edit]

Main article: Scienza Nuova
Principj di Scienza Nuova - title page of 1744 edition.

The New Science (1725, original title Scienza Nuova) is his major work and has been highly influential in the philosophy of history, and for historicists like Isaiah Berlin and Hayden White.

The verum factum principle[edit]

Vico is best known for his verum factum principle, first formulated in 1710 as part of his De antiquissima Italorum sapientia, ex linguae latinae originibus eruenda (1710) ("On the most ancient wisdom of the Italians, unearthed from the origins of the Latin language").[8] The principle states that truth is verified through creation or invention and not, as per Descartes, through observation: “The criterion and rule of the true is to have made it. Accordingly, our clear and distinct idea of the mind cannot be a criterion of the mind itself, still less of other truths. For while the mind perceives itself, it does not make itself.” This criterion for truth would later shape the history of civilization in Vico’s opus, the Scienza Nuova (The New Science, 1725), because he would argue that civil life – like mathematics – is wholly constructed.

Vichian rhetoric and humanism[edit]

Vico's version of rhetoric is often seen as the result of both his humanist and pedagogic concerns. In De Nostri Temporis Studiorum Ratione ("On the Order of the Scholarly Disciplines of Our Times"), presented at the commencement ceremonies of 1708, Vico argued that whoever “intends a career in public life, whether in the courts, the senate, or the pulpit” should be taught to “master the art of topics and defend both sides of a controversy, be it on nature, man, or politics, in a freer and brighter style of expression, so he can learn to draw on those arguments which are most probable and have the greatest degree of verisimilitude” (however, in his "Scienza Nuova", Vico denounces as "false eloquence" one defending both sides in controversies). As Royal Professor of Latin Eloquence, it was Vico’s task to prepare students for higher studies in law and jurisprudence. His lessons thus dealt with the formal aspects of the rhetorical canon, including arrangement and delivery. Yet as the above oration also makes clear, Vico chose to emphasize the Aristotelian connection of rhetoric with dialectic or logic, thereby reconnecting rhetoric to ends (or topics) as their center. Vico's objection to modern rhetoric is that it cuts itself off from common sense (sensus communis), as the sense common to all men. In his lectures and throughout the body of his work, Vico's rhetoric begins from a central argument or "middle term" (medius terminus) which it then sets out of clarify by following the order of things as they arise in our experience. Probability and circumstance retain their proportionate importance, and discovery – reliant upon topics or loci – supersedes axioms derived through reflective abstraction. In the tradition of classical Roman rhetoric, Vico sets out to educate the orator as the deliverer of the "oratio", a speech having "ratio" or reason/order at its heart. What is essential to the oratory art (as the Greek rhetorike) is the orderly link between common sense and an end commensurate to it—an end that is not imposed upon the imagination from above (in the manner of the moderns and a certain dogmatic form of Christianity), but that is drawn out of common sense itself. In the tradition of Socrates and Cicero, Vico's real orator or rhetorician will serve as midwife in the birth of "the true" (as a form or idea) out of "the certain" (as the confusion or ignorance of the student's particularized mind).

Vico's rediscovery of "the most ancient wisdom" of the senses (a wisdom that is "human foolishness" or humana stultitia), his emphasis on the importance of civic life, and his professional obligations remind us of the humanist tradition. He would call for a maieutic or jurisprudential oratory art against the grain of the modern privileging of a dogmatic form of reason in what he called the “geometrical method” of Descartes and the Port-Royal logicians.

Response to the Cartesian method[edit]

As he relates in his autobiography, Vico returned to Naples from Vatolla to find "the physics of Descartes at the height of its renown among the established men of letters." Developments in both metaphysics and the natural sciences abounded as the result of Cartesianism. Widely disseminated by the Port Royal Logic of Antoine Arnauld and Pierre Nicole, Descartes' method was rooted in verification: the only path to truth, and thus knowledge, was through axioms derived from observation. Descartes' insistence that the "sure and indubitable" (or, "clear and distinct") should form the basis of reasoning had an obvious impact on the prevailing views of logic and discourse. Studies in rhetoric – indeed all studies concerned with civic discourse and the realm of probable truths – met with increasing disdain.

Vico's humanism and professional concerns prompted an obvious response that he would develop throughout the course of his writings: the realms of verifiable truth and human concern share only a slight overlap, yet reasoning is required in equal measure in both spheres. One of the clearest and earliest forms of this argument is available in the De Italorum Sapientia, where Vico argues that

to introduce geometrical method into practical life is "like trying to go mad with the rules of reason," attempting to proceed by a straight line among the tortuosities of life, as though human affairs were not ruled by capriciousness, temerity, opportunity, and chance. Similarly, to arrange a political speech according to the precepts of geometrical method is equivalent to stripping it of any acute remarks and to uttering nothing but pedestrian lines of argument.

Vico's position here and in later works is not that the Cartesian method is irrelevant, but that its application cannot be extended to the civic sphere. Instead of confining reason to a string of verifiable axioms, Vico suggests (along with the ancients) that appeals to phronêsis or practical wisdom must also be made, as do appeals to the various components of persuasion that comprise rhetoric. Vico would reproduce this argument consistently throughout his works, and would use it as a central tenet of the Scienza Nuova.

Influences[edit]

Vico's influence can be seen on the father of Communism, Karl Marx. Both Vico and Marx write about societal class struggles. Their ideas involve all men achieving equal rights, Vico calls this the "age of men". Marx concludes with this state as being the optimal ending point of societal change, but Vico believes this complete equality will lead to chaos and a break down in society. Vico displayed his stance on the need for religion, as opposed to Marx, when he declared Providence is needed to keep society in order.[9] Edward Said’s Orientalism has been also indebted to Vico, as Said mentions, and it indeed appears through his book (13 times). Said traces effects of Vico in many philosophers until the twentieth century. Said writes that Vico “ideas anticipate and later infiltrate the line of German thinkers 1 am about to cite. They belong to the era of Herder and Wolf, later to be followed by Goethe, Humboldt, Dilthey, Nietzsche, Gadamer, and finally the great Twentieth Century Romance philologists Erich Auerbach, Leo Spitzer and Ernst Robert Curtius.” (Said 2003 [1978]: xviii). For Said, Vico as a humanist and early philologist represented “a different alternative model that has been extremely important to me in my work” (ibid), which is different from the mainstream Western prejudice against the Orient, because it’s different from the dominating “standardization” that came with modernity and particularly affected by National Socialism, while Vico has been marginal in his effects on later thought. Vico, according to Said, saw the interdependence of human history and cultures that are organically bound together, where understanding one is related to other cultures and related to sympathy to history of other cultures. Moreover, Said argues that we “must take seriously Vico's great observation that men make their own history, that what they can know is what they have made, and extend it to geography: as both geographical and cultural entities—to say nothing of historical entities —such locales, regions, geographical sectors as "Orient" and "Occident" are man-made" (Said 2003 [1978]: pp. 4-5).[10]

Works[edit]

  • Vico, Giambattista. "On Humanistic Education," trans. Giorgio A. Pinton and Arthur W. Shippee. Ithaca: Cornell UP, 1993.
  • Vico, Giambattista. "On the Study Methods of Our Time," trans. Elio Gianturco. Ithaca: Cornell UP, 1990.
  • Vico, Giambattista. Universal right (Diritto universale). Translated from Latin and Edited by Giorgio Pinton and Margaret Diehl. Amsterdam/New York, Rodopi, 2000
  • Vico, Giambattista. "The New Science of Giambattista Vico, (1744). trans. Thomas G. Bergin and Max H. Fixch. Ithaca: Cornell UP, 2nd ed. 1968.

See also[edit]

Notes[edit]

  1. ^ Ernst von Glasersfeld, An Introduction to Radical Constructivism.
  2. ^ Bizzell and Herzberg, 800, The Rhetorical Tradition.
  3. ^ The contemporary dominant interpretation of Vico owes much to Donald Philip Verene; see his 2002 "Giambattista Vico," A Companion to Early Modern Philosophy, Steven M. Nadler, ed. (London: Blackwell Publishing, ISBN 0-631-21800-9), 570.
  4. ^ Vico and Herder: Two Studies in the History of Ideas
  5. ^ (1976), "The tropics of history: The deep structure of the New Science" in Giambattista Vico, "Science of Humanity", ed. Giorgio Tagliacozzo and Donald Philip Verene (Baltimore and London, 1976)
  6. ^ Giambattista Vico: An International Symposium. Giorgio Tagliacozzo, Editor; and Hayden V. White, Co-editor. Johns Hopkins University Press, 1969. Attempts to inaugurate a non-historicist interpretation of Vico are found in Interpretation: A Journal of Political Philosophy[1], Spring 2009, Vol. 36.2, and Spring 2010 37.3, as well as in Historia Philosophica, Vol. 11, 2013 [2]
  7. ^ Costelloe, Timothy. "Giambattista Vico". Retrieved 6 March 2014. 
  8. ^ His wording was «Verum et factum reciprocantur seu convertuntur » (« The true and the false move on each others»), an idea which can be found also in occasionalism and Scotist scholasticism
  9. ^ Chaix-Ruy, Jules-Marie. "Giambattista Vico". Encyclopedia Britannica. Retrieved 6 March 2014. 
  10. ^ Said, Edward (2003 [1978]), Orientalism. Penguin Classics.

References[edit]

Bibliography[edit]

  • Bedani, Gino. Vico Revisited: Orthodoxy, Naturalism and Science in the Scienza Nuova. Oxford: Berg Publishers, 1989.
  • Berlin, Isaiah. Vico and Herder: Two Studies in the History of Ideas. London: Hogarth, 1976.
  • Bizzell, Patricia, and Bruce Herzberg. The Rhetorical Tradition: Readings from Classical Times to the Present. 2nd ed. Basingstoke: Macmillan; Boston, Ma: Bedford Books of St Martin's Press, 2001. Pp. Xv, 1673. (First Ed. 1990). 2001.
  • Colilli, Paul. Vico and the Archives of Hermetic Reason. Welland, Ont.: Editions Soleil, 2004.
  • Croce, Benedetto. The Philosophy of Giambattista Vico. Trans. R.G. Collingwood. London: Howard Latimer, 1913.
  • Danesi, Marcel. Vico, Metaphor, and the Origin of Language. Bloomington: Indiana UP, 1993
  • Fabiani, Paolo. The philosophy of the imagination in Vico and Malebranche Florence UP, 2002 (Italian edition), 2009 (English edition).
  • Fisch, Max, and Thomas Bergin, trans. Vita di Giambattista Vico (The Autobiography of Giambattista Vico). 1735-41. Ithaca: Cornell UP, 1963.
  • Giannantonio, Valeria. "Oltre Vico – L'identità del passato a Napoli e Milano tra '700 e '800", Carabba Editore, Lanciano, 2009.
  • Grassi, Ernesto. Vico and Humanism: Essays on Vico, Heidegger, and Rhetoric. New York: Peter Lang, 1990.
  • Hösle, Vittorio. "Vico und die Idee der Kulturwissenschaft" in Prinzipien einer neuen Wissenschaft über die gemeinsame Natur der Völker, Ed. V. Hösle and C. Jermann, Hamburg : F. Meiner, 1990, pp. XXXI-CCXCIII
  • Joyce, James. Finnegans Wake. Viking 1939.
  • Leone, Giuseppe. [rec. al vol. di] V. Giannantonio, "Oltre Vico – L'identità del passato a Napoli e Milano tra '700 e '800", Carabba Editore, Lanciano 2009, in Misure Critiche, n.2, La Fenice Casa Editrice, Salerno 2010, pp. 138–140.
  • Levine, Joseph. Giambattista Vico and the Quarrel between the Ancients and the Moderns. Journal of the History of Ideas 52.1(1991): 55-79.
  • Lilla, Mark. "G. B. Vico: The Making of an Anti-Modern." Cambridge, MA: Harvard University Press, 1993.
  • Mazzotta, Giuseppe. "The New Map of the World: The Poetic Philosophy of Giambattista Vico." Princeton: Princeton University Press, 1999.
  • Miner, Robert. "Vico, Genealogist of Modernity." Notre Dame: University of Notre Dame Press, 2002.
  • Nicolini, Fausto, ed. Opera di G.B. Vico. Bari: Laterza, 1911-41.
  • Palmer, L.M., trans. De Antiquissima Italorum Sapientia ex Linguae Originibus Eruenda Librir Tres (On the Most Ancient Wisdom of the Italians Unearthed from the Origins of the Latin Language). 1710. Ithaca: Cornell UP, 1988.
  • Pinton, Girogio, and Arthur W. Shippee, trans. Institutiones Oratoriae (The Art of Rhetoric). 1711-1741. Amsterdam: Editions Rodopi B.V., 1984.
  • Pompa, Leon, trans. Scienza Nuova (The First New Science). 1725. Cambridge: Cambridge UP, 2002.
  • Schaeffer, John. Sensus Communis: Vico, Rhetoric, and the Limits of Relativism. Durham: Duke UP, 1990.
  • Verene, Donald. Vico's Science of Imagination. Ithaca: Cornell UP, 1981.
  • Verene, Molly Black "Vico: A Bibliography of Works in English from 1884 to 1994." Philosophy Documentation Center, 1994.

External links[edit]