Giovanni Gentile

Teoria generale dello spirito come atto puro - Sistema di logica come teoria del conoscere. Filosofia dell'arte - Genesi e struttura della societàNonostante il suo attuale predominio sociale, la concezione “realistica” è destinata a mostrare la propria debolezza concettuale rispetto all’“idealismo”; ma non rispetto a qualsiasi forma di idealismo, sia pure grandiosa, bensì rispetto a quella forma specifica che è l’“attualismo” di Giovanni Gentile. Questa affermazione riesce sorprendente già nella cultura italiana; in quella internazionale, poi, può suonare come un’esagerazione fuori luogo. Ma se si riesce a raggiungere il sottosuolo essenziale del nostro tempo, al di là cioè di quanto riusciamo a sapere di noi stessi, ci si imbatte in qualcosa di estremamente più sorprendente. Da un lato, e contrariamente a quanto di solito si crede, l’essenziale solidarietà tra attualismo e tecnoscienza; dall’altro la capacità dell’attualismo di portare oltre l’intera tradizione dell’Occidente. Ciò significa che il pensiero di Gentile è destinato a essere riconosciuto come uno dei tratti più decisivi della cultura mondiale.

L'attualismo

Opere complete

Opere complete ...: Storia della filosofia italiana dal Genovesi al Galluppi. 2 v

Storia della filosofia italiana dal Genovesi al Galluppi

Pedagogia come scienza filosofica ...

Donato Jaja

Opere [complete: Il tramonto della cultura siciliana. 2. ed. riv

Opere complete di Giovanni Gentile: Il tramonto della cultura siciliana

Il tramonto della cultura siciliana

Calogero Tumminelli

Enciclopedia italiana di scienze, lettere ed arti: Quinta appendice 1979-1992 (5 v.) [6] Appendice 2000. pt. 1. A-LA. pt. 2. LE-Z. pt. 3. Indici 1929-2000 A- K. pt. 4. L-Z. pt. 5. Eredità del Novecento

With Selections from Other Works

Origins and Doctrine of Fascism

An English translation of monograph The Theory of Mind as Pure Act and the short essay The Philosophic Basis of Fascism.

& The Philosophic Basis of Fascism

The Theory of Mind as Pure Act

Enciclopedia italiana di scienze, lettere ed arti

Titel der Originalausgabe: Le origini della filosofia contemporanea in Italia – I Neokantiani e gli Hegeliani [parte prima], in: Opere complete, Bd. XXXIII. Sansoni, Firenze 1957.

Neu-Kantianer und Hegelianer, I

Gentile-Edition, Bd. 7,3: Entstehung und Entwicklung der modernen Philosophie in Italien (I)

To Gentile, Marx's externalizing of the dialectic was essentially a fetishistic mysticism. Though when viewed externally thus, it followed that Marx could then make claims to the effect of what state or condition the dialectic objectively existed in history, a posteriori of where any individual's opinion was while comporting oneself to the totalized whole of society. i.e. people themselves could by such a view be ideologically 'backwards' and left behind from the current state of the dialectic and not themselves be part of what is actively creating the dialectic as-it-is. Gentile thought this was absurd, and that there was no 'positive' independently existing dialectical object. Rather, the dialectic was natural to the state, as-it-is. Meaning that the interests composing the state are composing the dialectic by their living organic process of holding oppositional views within that state, and unified therein. It being the mean condition of those interests as ever they exist. Even criminality is unified as a necessarily dialectic to be subsumed into the state and a creation and natural outlet of the dialectic of the positive state as ever it is. This view (influenced by the Hegelian theory of the state) justified the corporative system, where in the individualized and particular interests of all divergent groups were to be personably incorporated into the state ("Stato etico") each to be considered a bureaucratic branch of the state itself and given official leverage. Gentile, rather than believing the private to be swallowed synthetically within the public as Marx would have it in his objective dialectic, believed that public and private were a priori identified with each other in an active and subjective dialectic: one could not be subsumed fully into the other as they already are beforehand the same. In such a manner each is the other after their own fashion and from their respective, relative, and reciprocal, position. Yet both constitute the state itself and neither are free from it, nothing ever being truly free from it, the state (as in Hegel) existing as an eternal condition and not an objective, abstract collection of atomistic values and facts of the particulars about what is positively governing the people at any given time.

A Critique of Historical Materialism and the Philosophy of Praxis

Philosophy of Marx

Giornale critico della filosofia italiana

Gentile's philosophy is on the one hand unexpectedly simple, but on the other somewhat difficult to understand for those who are not well versed with German and Italian idealism. Gentile follows a certain current in Italian philosophy based on a "Fichte-ised" Hegel, but carries it to its extremes. For Gentile, the transcendental point of view is found in the reality of our thought when thought is considered not as a completed act but as an act-in-act, so to speak. This is probably the leit-motiv of Gentile's philosophy: the radical negation of the proposition that one can detach oneself from one's thought, even thoughts already thought. Thought is always in action, what he called "autoctisis". This is the first book in which Gentile's philosophy appears. Gentile's contribution to philosophy is not only important because of its originality but also because Gentile was Fascism's philosopher and his legacy is still felt today.

Giovanni Gentile (1875-1944) was the major theorist of Italian fascism, supplying its justifi cation and rationale as a developmental form of dictatorship for status-deprived nations languishing on the margins of the Great Powers. Gentile's "actualism" (as his philosophy came to be called) absorbed many intellectual currents of the early twentieth century, including nationalism, syndicalism, and futurism. He called the individual to an idealistic ethic of obedience, work, self-sacrifi ce, and national community in a dynamic rebellion against the perceived impostures of imperialism. This volume makes available some of his more signifi cant writings produced shortly before and after the Fascist accession to power in Italy.

Giovanni Gentile

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