Hello freddy my old friend – intermezzo filosofico

Causa manutenzione del mio smartphone, i post vacanzieri sono momentaneamente interrotti (nella vana speranza che il telefono torni con le foto ancora al loro posto).

Nel frattempo vi propongo una raccolta di brani selezionati dalla mia lettura estiva (sì, è in inglese, mbè?)

Friedrich Nietzsche – Philosophy in the Tragic Age of the Greeks

Philosophy_in_the_Tragic_Age_of_the_Greeks

 

sulla supposta superiorità delle versioni originali:

People who prefer to spend their time on Egyptian or Persian philosophy rather than on Greek, on the grounds that the former are more “original” and in any event older, are just as ill-advised as those who cannot deal with the magnificent, profound mythology of the Greeks until they have reduced it to the physical trivialities of sun, lightning, storm and mist which originally presumably gave rise to it.
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sulla sete di conoscenza e sui suoi risvolti:

Whoever concerns himself with the Greeks should be ever mindful that an unrestrained thirst for knowledge for its own sake barbarizes men just as much as a hatred of knowledge.
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sui diversi tipi filosofici, puri e misti:

Whoever wants to point out the disadvantageous aspect of the older masters may call them one-sided and their posterity, including Plato at the head, many-sided. But it would be more correct and simple to comprehend the latter as philosophic mixed types, and the former as pure types.
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sull’istituzione come avversaria alla cultura ellenica:

What is far more important, however, is that the mixed types were founders of sects, and that sectarianism with its institutions and counterinstitutions was opposed to Hellenic culture and its previous unity of style.
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sul filosofo:
The philosopher seeks to hear within himself the echoes of the world symphony and to re-project them in the form of concepts. While he is contemplative-perceptive like the artist, compassionate like the religious, a seeker of purposes and causalities like the scientist, even while he feels himself swelling into a macrocosm, he all the while retains a certain self-possession, a way of viewing himself coldly as a mirror of the world.
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sull’eterno ritorno del divenire:
“(…) But ever and anew, another such world of ephemerality will construct itself. Who is there that could redeem you from the curse of coming-to-be?”
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sulla paralisi che scaturisce dall’idea di un perpetuo divenire:
The everlasting and exclusive coming-to-be, the impermanence of everything actual, which constantly acts and comes-to-be but never is, as Heraclitus teaches it, is a terrible, paralyzing thought.
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sulla palingenesi del mondo:
He believes, like Anaximander, in a periodically repeated end of the world, and in an ever renewed rise of another world out of the all-destroying cosmic fire.
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sull’ineluttabilità della verità:
(…) let the wheel of time roll where it will, it can never escape truth.
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sulla maledizione della dicotomia mente/corpo:
By wrenching apart the senses and the capacity for abstraction, in other words by splitting up mind as though it were composed of two quite separate capacities, he demolished intellect itself, encouraging man to indulge in that wholly erroneous distinction between “spirit” and “body” which, especially since Plato, lies upon philosophy like a curse.
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sull’estrema facilità di passaggio dalla materialità al mondo dell’essere:
In those days it was possible for a Greek to flee from an over-abundant reality as though it were but the tricky scheming of the imagination—and to flee, not like Plato into the land of eternal ideas, into the workshop of the world-creator, feasting one’s eyes on the unblemished unbreakable archetypes, but into the rigor mortis of the coldest emptiest concept of all, the concept of being.
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sulla ridicolaggine dell’approccio all’essere:
“(…) Take away everything that comes-to-be, everything lush, colorful, blossoming, illusory, everything that charms and is alive. Take all these for yourselves and grant me but the one and only, poor empty certainty.”
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sul valore delle parole:
Words are but symbols for the relations of things to one another and to us; nowhere do they touch upon absolute truth.
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sull’eccezione logica del “nous”:
This exception is logically highly suspect, especially considering the material nature of nous as described earlier.
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sulla meraviglia dell’origine meccanica:
Is it not a sublime thought, to derive the magnificence of the cosmos and the marvellous arrangements of the stellar orbits wholly from a single, simple, purely mechanical movement, from a mathematical figure in motion as it were! Instead of seeing in it the intentions and the intervening hands of a machine-god, he derived it from a type of oscillation which, once having begun, is necessary and predictable in its course and attains effects which are the equal of the wisest calculations of ratiocination, and of the utmost planning of purposiveness—but without being them.
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sull’arte di Anassagora:
The Spirit of Anaxagoras is a creative artist. It is, in fact, the most tremendous mechanical and architectural genius, creating with the simplest means the most impressive forms and orbits, creating a movable architectonic, as it were, but ever from the irrational free random choosing that lies in the artist’s depths.
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sull’elite di seguaci di Anassagora:
He treated of physical things as reverently and with the same mysterious awe with which we stand before an antique temple. His doctrine became a sort of free-thinker’s devotional exercise, protecting itself by means of the odi profanum vulgus et arceo and cautiously choosing its devotees from the highest, noblest Athenian society.
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But the greatest Anaxagorian of them all was Pericles, the mightiest and worthiest man on earth. As to him Plato testifies that only the philosophy of Anaxagoras gave his genius its sublime flight. When he stood before his people as public orator, in the beautiful rigidity and motionlessness of a marble Olympian and began to speak, calmly, wrapped in his mantle, its draperies unmoved, his countenance without change of expression, without smile, his strong voice powerfully even—when, totally different from Demosthenes, he spoke in his “Periclean” manner, thundering, flashing, destroying, redeeming—then he represented the very image of the Anaxagorian cosmos, the image of nous itself that has built for itself a most beautiful and worthy mansion. Pericles represented the visible human realization of the constructive, moving, distinguishing, ordering, reviewing, planning, artistically creative, self-determining power of the spirit.
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sulla fondamentale distinzione filosofica di Anassagora:

In other words, they failed to recognize the meaning of Anaxagoras’ renunciation, which had been the outcome of his truly pure scientific method, the method which in all cases and above all else asks not to what end something arises (causa finalis) but how something arises (causa efficient).
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