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Marco Sgarbi (born 14 August 1982) is an Italian philosopher and an historian of philosophy, with a special interest in the history of epistemology and logic. He is associate professor at the Ca' Foscari University of Venice. He is member of the Accademia Nazionale Virgiliana.
Marco Sgarbi was born in 1982 in Mantua, Italy, and received his Ph.D. from the Università di Verona.
He is the editor of Philosophical Readings, a four-monthly on-line journal, and of Studies and Sources in the History of Philosophy Series by Aemme Edizioni. He is also member of the editorial board of Lo Sguardo, Estudios Kantianos, philosophy@lisbon, Etica & Politica / Ethics & Politics, Rivista di letteratura religiosa italiana.
He is the editor of the series Bloomsbury Studies in the Aristotelian Tradition.
He works for the promotion of women rights and their advancement in the society. He founded LEI-Center for Women's Leadership at Ca' Foscari University of Venice [1]
His work has focused on Kant, Aristotelianism, Renaissance philosophy and intellectual history. In his "Kant and Aristotle", Sgarbi follows Giorgio Tonelli's investigations and he examines the intellectual situation of Königsberg in the years of the formation of the Kantian philosophy, assuming that Königsberg with its university are the framework from which Kant actually took fundamental ideas and problems. In particular he focuses on the Aristotelian tradition, on Schulphilosophie, and on the Eclectic movement, which dominated Königsberg up to the advent of Kant's critical philosophy. [2] In "Kant e l'irrazionale", which is also translated in Spanish, Sgarbi shows that the third Critique is neither a book on aesthetics nor on teleology, but on an hermeneutical not-conceptual logic. [3] "Kant on Spontaneity" is the first full-length study of the problem of spontaneity in Kant. He demonstrates that spontaneity is a crucial concept in relation to every aspect of Kant's thought. He begins by reconstructing the history of the concept of spontaneity in the German Enlightenment prior to Kant and goes on to define knowing, thinking, acting and feeling as spontaneous activities of the mind that in turn determine Kant's logic, ethics and aesthetics. He shows that the notion of spontaneity is key to understanding both Kant's theoretical and practical philosophy.
In intellectual history, he proposes an original methodology based on the history of problems, in competition with the methodology of the history of ideas and Begriffsgeschichte. In his view, history of problem is 1) based on original elements of human experience; 2) always new, because the experience of problems and their solutions are always new; 3) rich, because to one problem refers to multiple ideas and conceptualities; 4) infinite, because the solutions and approaches to the problems are infinite; 5) interdisciplinary, because different sciences can solve the same problem from different points of view; 6) intercultural, because problems are common elements of the various civilizations; 7) able to open new ways to find new solutions. [4]
In March 2014 at the Renaissance Society of America Annual Meeting in New York, Sgarbi presented his conception of Renaissance, called "Liquid Renaissance" and based on reflexive historiography. He employs “liquid” in the same way of contemporary historians and sociologist to characterize "liquid democracy" or "liquid society", that is when one or more parts of the whole constitute dynamically, voluntarily or involuntarily, the whole itself that circularly and continuously redefines the parts. He emphasizes that we cannot help seeing the past from the point of view of the present, but we should do it in a correct way, otherwise, certain aspects of the past may be overlooked or misunderstood. Renaissance should be carefully historically qualified according to time and place and should be constantly redefined according to the progress of scholarship, since what the Renaissance was or is shifts almost kaleidoscopically, establishing the existence of many Renaissances.
In his ERC project Sgarbi explored the role of logic and epistemology in Renaissance Italy, focusing Antonio Tridapale, Alessandro Piccolomini, Niccolò Massa, Sebastiano Erizzo, Sperone Speroni, Benedetto Varchi and Francesco Robortello. [5] His research shed light on the emergence of a new conception of knowledge, on in which knowledge is above all else power. With the idea that knowledge is not only power, but a power that must be available to all, this knowledge represented a radical shift compared to previous conceptions in which knowledge was held exclusively by the universities and the clergy. It constituted an impulse towards the democratization of knowledge. Within this framework, Sgarbi argues, that logic, especially logic in the vernacular took on an entirely new role within the encyclopedia of sciences, becoming a general instrument for discovering new knowledge. His research focused on Francesco Robortello's theory of the popularization of knowledge and claims that popularization, vulgarization and translation are means for educating people, not reducing high culture to lower level. [6]
His study on Renaissance epistemology led to a new understanding of the audience of the vernacular works, the rise of the vernacular language and Aristotelianism, the definition of what was meant by vulgarizing in the Italian Renaissance. His research shows that vernacular renderings of Aristotle's works were aims at the people, including men lacking culture or knowledge of Latin as well as princes, men of letters, women and children. Vulgarization was not just a simple matter of simplifying and trivializing knowledge, but a way to learn common people. [7]
His research examined all the treatises that deal explicitly with the theory of vulgarization and translation in Renaissance Italy and led to the conclusion that it is impossible to state unequivocally that to vulgarize does not always mean to transpose into the vernacular, namely to translate, but can sometimes also have the broader meaning of popularizing. Hence not every translation is a vulgarization. As regards both translations and other forms of vulgarizations, it meant rendering in the vernacular for the purpose of making content more accessible. Content is never at the expense of rhetoric or the eloquence. Sgarbi calls this process "philologism of the content". [8]
He studied the epistemology and the new conception of knowledge in the context of vernacular mechanics, physics and meteorology. At the Renaissance Society of America Annual meeting in Berlin in 2015 he showed how besides the Latin production, various Italian vernacular commentaries, expositions and translations of the Pseudo-Aristotelian Mechanical Problems were produced for very practical purposes. Works such as those of Oreste Biringucci, Antonio Guarino, Giuseppe Moletti, and Nicolò Tartaglia were addressed to engineers, architects and bombardiers. [9] He researched on Trifon Gabriele's philosophical works on meteorology, by showing how the eclectic perspective was peculiar of the cultural contexts outside the university, as the academies, which were more open to the contamination of various philosophical traditions.
Sgarbi investigated the philosophy in Renaissance academies (Accademia degli Infiammati, Accademia fiorentina, Accademia dei Vivi), by examining authors like Nikola Vitov Gučetić, Francesco Barozzi, Alessandro Piccolomini, Benedetto Varchi, Ludovico Dolce and Sperone Speroni.
In his monograph on the immortality of the soul in Renaissance Italy, he shows how this topic usually matter of scholastic debate among university professors became common currency in vernacular writings too. These works show high eclecticism of Aristotelianism with Platonism and Hermeticism in order to save the idea of the individual immortality of the soul. [10]
His latest research is on the epistemologies of medicine [11] and its impact on early modern philosophy. During the conference (De)Constructing authority in early modern cosmology [12] Sgarbi showed how the anatomical epistemological model influenced Galileo's notion of sensate esperienze.
He is also the editor of:
Articles in English:
Aristotle was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects spanning the natural sciences, philosophy, linguistics, economics, politics, psychology, and the arts. As the founder of the Peripatetic school of philosophy in the Lyceum in Athens, he began the wider Aristotelian tradition that followed, which set the groundwork for the development of modern science.
Epistemology is the branch of philosophy concerned with knowledge. Epistemologists study the nature, origin, and scope of knowledge, epistemic justification, the rationality of belief, and various related issues. Debates in contemporary epistemology are generally clustered around four core areas:
Islamic philosophy is philosophy that emerges from the Islamic tradition. Two terms traditionally used in the Islamic world are sometimes translated as philosophy—falsafa, which refers to philosophy as well as logic, mathematics, and physics; and Kalam, which refers to a rationalist form of Scholastic Islamic theology which includes the schools of Maturidiyah, Ashaira and Mu'tazila.
Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophical development beginning in the 2nd century AH of the Islamic calendar and lasting until the 6th century AH. The period is known as the Islamic Golden Age, and the achievements of this period had a crucial influence in the development of modern philosophy and science. For Renaissance Europe, "Muslim maritime, agricultural, and technological innovations, as well as much East Asian technology via the Muslim world, made their way to western Europe in one of the largest technology transfers in world history." This period starts with al-Kindi in the 9th century and ends with Averroes at the end of 12th century. The death of Averroes effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Persia and India where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy.
Aristotelianism is a philosophical tradition inspired by the work of Aristotle, usually characterized by deductive logic and an analytic inductive method in the study of natural philosophy and metaphysics. It covers the treatment of the social sciences under a system of natural law. It answers why-questions by a scheme of four causes, including purpose or teleology, and emphasizes virtue ethics. Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense. This means that different Aristotelian theories may not have much in common as far as their actual content is concerned besides their shared reference to Aristotle.
Modern philosophy is philosophy developed in the modern era and associated with modernity. It is not a specific doctrine or school, although there are certain assumptions common to much of it, which helps to distinguish it from earlier philosophy.
The designation "Renaissance philosophy" is used by historians of philosophy to refer to the thought of the period running in Europe roughly between 1400 and 1600. It therefore overlaps both with late medieval philosophy, which in the fourteenth and fifteenth centuries was influenced by notable figures such as Albert the Great, Thomas Aquinas, William of Ockham, and Marsilius of Padua, and early modern philosophy, which conventionally starts with René Descartes and his publication of the Discourse on Method in 1637.
Friedrich Adolf Trendelenburg was a German philosopher and philologist.
Early Islamic law placed importance on formulating standards of argument, which gave rise to a "novel approach to logic" in Kalam . However, with the rise of the Mu'tazili philosophers, who highly valued Aristotle's Organon, this approach was displaced by the older ideas from Hellenistic philosophy. The works of al-Farabi, Avicenna, al-Ghazali and other Muslim logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of European logic during the Renaissance.
Pietro Pomponazzi was an Italian philosopher. He is sometimes known by his Latin name, Petrus Pomponatius.
Philosophy is the study of general and fundamental problems concerning matters such as existence, knowledge, values, reason, mind, and language. It is distinguished from other ways of addressing fundamental questions by being critical and generally systematic and by its reliance on rational argument. It involves logical analysis of language and clarification of the meaning of words and concepts.
The history of scientific method considers changes in the methodology of scientific inquiry, as distinct from the history of science itself. The development of rules for scientific reasoning has not been straightforward; scientific method has been the subject of intense and recurring debate throughout the history of science, and eminent natural philosophers and scientists have argued for the primacy of one or another approach to establishing scientific knowledge.
Zhang Dongsun, also known as Chang Tung-sheng, was a Chinese philosopher, public intellectual and political figure. He was a professor of Philosophy and Sinology at Yenching University and Tsinghua University.
Romanian philosophy is a name covering either:
Western philosophy refers to the philosophical thought and work of the Western world. Historically, the term refers to the philosophical thinking of Western culture, beginning with the ancient Greek philosophy of the pre-Socratics. The word philosophy itself originated from the Ancient Greek philosophía (φιλοσοφία), literally, "the love of wisdom" Ancient Greek: φιλεῖν phileîn, "to love" and σοφία sophía, "wisdom").
Medieval philosophy is the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century until after the Renaissance in the 13th and 14th centuries. Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century, and in France and Germany, in the itinerant court of Charlemagne in Aachen, in the last quarter of the 8th century. It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period, and partly by the need to address theological problems and to integrate sacred doctrine with secular learning. This is one of the defining characteristics in this time period. Understanding God was the focal point of study of the philosophers at that time, Muslim and Christian alike.
Susanne Bobzien is a German-born philosopher whose research interests focus on philosophy of logic and language, determinism and freedom, and ancient philosophy. She currently is senior research fellow at All Souls College, Oxford and professor of philosophy at the University of Oxford.
Riccardo Pozzo is an Italian philosopher and historian of philosophy.
John MacFarlane is an American professor of philosophy at the University of California, Berkeley interested in logic and metaphysics. He has made influential contributions to truth-value theory inferential semantics. In 2015, he was elected a Fellow the American Academy of Arts and Sciences. He is also known for his contributions to open source software, especially the Pandoc document converter and other Markdown parsers and verifiers. MacFarlane was among the group of people that helped launch the CommonMark standardization effort for Markdown.
In the philosophy of mathematics, Aristotelian realism holds that mathematics studies properties such as symmetry, continuity and order that can be immanently realized in the physical world. It contrasts with Platonism in holding that the objects of mathematics, such as numbers, do not exist in an "abstract" world but can be physically realized. It contrasts with nominalism, fictionalism, and logicism in holding that mathematics is not about mere names or methods of inference or calculation but about certain real aspects of the world.
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