Silvia Benso

The current and the next issues of “Spazio Filosofico”, both devoted to Festival (Festival I and II respectively), are dedicated to Ugo Perone on the occasion of his 70th birthday. Perone’s friends and colleagues have chosen to celebrate his birthday in a philosophical way, namely, with a reflection on the concept of festival/holiday [festa] and its meaning for us today. Thrifty spirits might object that a journal issue is like a gift – one is enough. Are these not times of economic crisis? There is no real festival, however, without a Zugabe: without an addition, an encore, or a supplement. Hence, two issues, both devoted to a single concept. The choice of the theme has not been accidental – the concept of “festival/holiday” plays in fact an important role in Perone’s thought. In an essay that is often quoted in various contributions to the two issues, Perone understands the pair of concepts “ultimate/penultimate,” which has been discussed by Dietrich Bonhoeffer, in terms of “holidays/everydayness.” For Bonhoeffer, God is present not where human abilities fail but rather “at the center of the village.” Likewise, for Perone, the square, which is the “symbol for the holiday time,” is the center of town. It is even, “at the same time, the center of town and its interruption.”

What is Levinas's relation to Hegel, the thinker who seems to summarize everything which Levinas's philosophy opposes, yet with whom Levinas never enters a sustained philosophical engagement? An answer can be found through an analysis of the concept of work, understood both as activity of labor and product thereof. The concept of work reveals that, despite the apparent (but superficial) sense of opposition, Levinas's philosophy works in a deliberately noncommittal, or, to use a Levinasian expression, ``dis-interested'' mode with respect to Hegel. Such mode of disinterstedness expresses an ethical gesture of joyful hospitality that neither confirms nor refutes the German philosopher but rather opens him up to an eschatological dimension.

Inverting the sequence of the traditional terms, in Otherwise than Being or Beyond Essence Levinas redefines philosophy as the “wisdom of love”. Through an intertwining of Platonic motifs and Levinasian inspirations, the essay argues for a mutually regulated interplay of mythos and logos as a way to regain a sense of wisdom that remains respectful of the elements of otherness in reality-in particular, respectful of the otherness of the Third who, for Levinas, constitutes the ground for politics. That is, the interplay of mythos and logos results into a mytho-logy in which the logos directing the mythos is the voice of the other which imposes not only the preservation, but also the institutionalization of the differences, alterities and incommensurabilities that constitute reality. The consequence of this differently negotiated notion of wisdom is a reconfiguration of philosophy in terms of a mythological politics of bodily, economic testimony in the service of the Third.

Levinas’s most important contribution to contemporary philosophy is his continual vindication of the primacy of the ethical. For the contemporary reader, educated in the shadow of the Nietzschean thought that existence as will to power is art, this claim comes as an uneasy surprise. What is the place of the aesthetic within the preeminence of the ethical in Levinas’s philosophy? Or, more specifically, what is, for Levinas, the place of art in relation to the ethical? Through a Levinasian reading of Plato, and a Platonic reading of Levinas, the paper argues in favor of Paul Celan’s statement that there is not “any basic difference... between a handshake and a poem.”

Moving from Heidegger’s suggestion that philosophy has fallen into the Thaletian well because of its inadequate theorization of the essence of things, I retrace in Heidegger’s description of things as gathering elements that enable a discourse on things in terms of their alterity,· I explore the richness of such an alterity in its differing from Levinas’s otherness of the other person; I suggest the formulation of an ethics of things which, through a reciprocal exposure of Heidegger and Levinas, might rescue philosophy from its fall into the Thaletian well.Suite à la thèse de Heidegger selon laquelle la philosophie, depuis qu’elle théorise I’essence des choses, aurait chuté dans le puits de Thalès, j’identifie, à partir de la description heideggérienne de la chose comme rassemblement, les elements qui rendent possible un discours sur les choses en tant qu’altérité. J’explore la richesse d’une telle altérité en ce qu’elle diffire de I’altérité lévinassienne de I’autre personne. Je propose la formulation d’une ethique des choses qui, par I’éclaircissement réciproque de Heidegger et de Lévinas, pourrait prévenir la chute de la philosophie dans le puits de Thalès.

Moving from Heidegger’s suggestion that philosophy has fallen into the Thaletian well because of its inadequate theorization of the essence of things, I retrace in Heidegger’s description of things as gathering elements that enable a discourse on things in terms of their alterity,· I explore the richness of such an alterity in its differing from Levinas’s otherness of the other person; I suggest the formulation of an ethics of things which, through a reciprocal exposure of Heidegger and Levinas, might rescue philosophy from its fall into the Thaletian well.Suite à la thèse de Heidegger selon laquelle la philosophie, depuis qu’elle théorise I’essence des choses, aurait chuté dans le puits de Thalès, j’identifie, à partir de la description heideggérienne de la chose comme rassemblement, les elements qui rendent possible un discours sur les choses en tant qu’altérité. J’explore la richesse d’une telle altérité en ce qu’elle diffire de I’altérité lévinassienne de I’autre personne. Je propose la formulation d’une ethique des choses qui, par I’éclaircissement réciproque de Heidegger et de Lévinas, pourrait prévenir la chute de la philosophie dans le puits de Thalès.

The relation between the Greek and Judeo-Christian traditions is "the great problem" of Western philosophy, according to Emmanuel Levinas. In this book Brian Schroeder, Silvia Benso, and an international group of philosophers address the relationship between Levinas and the world of ancient thought. In addition to philosophy, themes touching on religion, mythology, metaphysics, ontology, epistemology, ethics, and politics are also explored. The volume as a whole provides a unified and extended discussion of how an engagement between Levinas and thinkers from the ancient tradition works to enrich understandings of both. This book opens new pathways in ancient and modern philosophical studies as it illuminates new interpretations of Levinas' ethics and his social and political philosophy

Essays address the major themes of Pareyson’s hermeneutic philosophy in the context of his existentialist approach to personhood. What if the inexhaustible were the only mode of self-revelation of truth? The question of the inexhaustibility of truth, and its relation to being and interpretation, is the challenge posed by the philosophy of the prominent Italian thinker Luigi Pareyson (1918–1991). Art, the interpretation of truth, and the theory of being as the ontology of both inexhaustibility and freedom constitute the main themes of Pareyson’s distinctive form of philosophical hermeneutics, which develops also on the basis of another fundamental concept, that of personhood understood in the radically existentialist sense of the human being. In Thinking the Inexhaustible, Silvia Benso and Brian Schroeder bring together essays devoted to Pareyson’s hermeneutic philosophy by important international scholars, including well-known Italian thinkers Umberto Eco and Gianni Vattimo, who were both students of Pareyson. Pareyson’s philosophy of inexhaustibility unfolds in conversation with major figures in Western intellectual history—from Croce to Valéry, Dostoevsky, and Berdyaev; from Kant to Fichte, Hegel, and German romanticism; and from Pascal to Schelling, Kierkegaard, Marcel, Jaspers, and Heidegger. “This book introduces, in a way that has not been done before, the central ideas from Pareyson’s long philosophical career. It opens up pathways for further critical analysis and fills in a neglected history within the broader scope of continental philosophy.” — James Risser, editor of Heidegger toward the Turn: Essays on the Work of the 1930s.