Antonio Luigi Palmisano

Antonio Luigi Palmisano
Università del Salento | Unisalento · Dipartimento di Storia Società e Studi sull'Uomo

About

Introduction
Antonio Luigi Palmisano currently works at the Dipartimento di Storia Società e Studi sull'Uomo, Università del Salento. Antonio does research in Social Anthropology. Their current project is 'Human Being and Solidarity. Max Scheler in Context'.

Projects

Projects (4)
Project
A Survey of the Contemporary Philosophy in Italy. The main Intention is to outline some ideas and aspects of the most important contemporary Italian ways of thinking. On the one hand, we attempt to draft a general idea of the main trends; on the other hand, we intend to stress the legacy of the different idealistic conceptions (Croce, Gentile, Spirito, Calogero...).
Project
This project intends to outline one of the most important points of Xavier Tilliette’s philosophical work (1921-2018). He felt and conveyed the urge of a research project capable of recognising the influence of theological data upon the philosophical work. The inspiration for and interest in such a research project took origin from Tilliette’s acquaintance with Gaston Fessard, who considered philosophy “dépendante” upon Blondel’s “première Action”. Its main features are illustrated through the analysis of three thinkers, whom he explicitly defines as closely interrelated: Maurice Blondel, Gaston Fessard e Claude Bruaire. Their philosophical works are among those which share the merit to have actually embarked upon and enhanced endeavours to bridge the gap between theology and philosophy. More precisely, their main objective is to demonstrate that the truths contained in dogmata can not only co-exist, but even relate to the world of thought strictly speaking. The inclusion of those truths into philosophical and anthropological discourse will turn to the benefit of theology itself and to the philosophy, that developed and steered by faith is the “sanctity of reason”(M. Blondel). L’intento di questo contributo è di mettere in rilievo alcuni dei tratti essenziali dell’opera di Xavier Tilliette (1921-2018), in particolare la sua esigenza di una ricerca in grado di discernere il riflesso dei dati teologici nell’ambito del lavoro filosofico. Questo programma gli era stato ispirato e alimentato, a monte, dalla frequentazione del p. Gaston Fessard che intendeva la sua filosofia come «dépendante» della «première Action». L’articolazione di questo discorso viene illustrata attraverso l’analisi di tre pensatori, strettamente apparentati tra di loro: Maurice Blondel, Gaston Fessard, Claude Bruaire. Il loro obiettivo era di dimostrare che le verità contenute nei dogmi possono non solo coesistere, ma sono anche strettamente correlate al mondo del pensiero, perché l'inserimento di queste verità nel discorso filosofico e antropologico può tramutarsi in vantaggio e per la teologia e per la filosofia. Quest’ultima, sviluppandosi attraverso l’influsso della fede, diventa la “santità della ragione” (M. Blondel).
Project
The Tübingen School then and now In the nineteenth century, the Catholic Tübingen School has marked out in a rigorously scientific and systematic manner the contours of a renewal of theology. In this way, according to Kasper, it initiated ‘a new epoch in the history of the Spirit which has only now arrived at its full development. In other words, at the time of the great theologians of Tübingen there began a new theological Kairos which only today and thanks to the renewal of the Council has reached its full maturity with the retrieval in the universal conscience of the Church of some essential proposals that were made back then.’ It appears, nonetheless, that the heritage of the school in many of its aspects is no more present in today’s theological and cultural debates. Its character is dated in various ways compared to today’s positions and problems. Occupying oneself with it, therefore, means to restrict oneself, with the reserve required by the rules of discourse, to the insistence on learning purely for its own sake; it means to limit oneself to ideas and thoughts fixed in time and space at one point and which, therefore, no longer carry with them any novelty and ultimately no longer display any intellectual vigour. Taking a close look at the cultural situation then and comparing it with that of today, one consequently notices at first sight, according to Kasper, ‘more differences than commonalities’. For example, science (and technology) and scientific questions are more important today than any other subject. Furthermore, the idealistic systems (Hegel, Schelling) had a vaste influence and led to the production and glorification of philosophical systems. Today, more than ever, one is sceptical. Overall, ‘the differences between then and now are thus immense, and it could seem, in a first moment, that there could scarcely exist anything in common between the theology of that time and that of today, insofar as given that today’s theology as much as the theology of the past enters into dialogue with its own time. One could practically have the impression that today’s theology has moved to the opposite extreme. According to Kasper, even though these differences are evident and incontestable, however, one must not forget the fact that there is something crucial in common which connects the two centuries, the nineteenth and the twentieth. The extent of the importance of this common aspect can become clear if one pays close attention to the problem of history. This is no peripheral matter, but a structure of thought, a bundle of ideas and tendencies which affect central aspects of our lives so much so that one could say that ‘history today is our greatest problem. The Tübingen theology of that period sought to establish this problem of historicity which at the time began to emerge. It understood itself as eminently historical theology, and this historical character has remained its distinctive sign by contrast to other theological currents. For Kasper, this orientation has not only retained its importance without alteration, but in various successions of historical and theological events has even become the paradigmatic example of an attitude that today has become ‘fundamental for all theology’. Walter Kasper e la Scuola cattolica di Tubinga Nel 1964 il giovane Walter Kasper (nato il 1933) consegue, presso la Facoltà di Teologia cattolica di Tübingen, la libera docenza in teologia dogmatica, con una tesi su Philosophie und Theologie der Geschichte in der Spätphilosophie Schellings. L’accostamento a Schelling, già studente nel convitto evangelico di Tübingen, emerge così nell’ambito dei suoi studi universitari, alla scuola J.R. Geiselmann, e va di pari passo con la sua formazione teologica. Perciò, non ci si può formare un’idea corretta di Kasper e di tutta la sua teologia qualora si voglia disconoscere questa formazione, anche perché egli con piena consapevolezza e forza si è sempre riconosciuto e ha visto il suo centro di gravità in essa. Infatti, la sua produzione e il suo pensiero sono stati plasmati in maniera duratura dagli anni universitari, sulla cui linfa egli ha innestato tutta la sua produzione scientifica, tanto da diventare uno dei più noti e importanti nomi della scuola cattolica di Tubinga. Egli si è profondamente ispirato ad essa e le ha così dato un nuovo impulso creativo; «ha sempre messo in risalto le sue radici, non solo come insegnante di teologia, e membro del corpo docente di questa scuola, ma anche come vescovo» e cardinale.