In the philosophical debate that takes place in central and northern Italy between the thirteenth and fourteenth centuries and in the light of the numerous quotes of Aristotle in the Dante’s works written in the last twenty years of his life, and which may be ideally conceived as explanatory notes of the Aristotle’s image outlined in the IVth canto of the Inferno, one can legitimately speakof his Aristotelianism, although a “critical” one, integrated and characterizedby its theological tendency to transcend the motivations and the content of thephysical-biological and physical-cosmological science and to reproduce theneoplatonic scheme of hierarchical relationship between Aristotle, the philosopher par excellence, and the theologian Plato, relationship that explains thesubordination of sensitive being to spiritual universe, of which it partecipatesand, in the epistemological field, of the particular to the universal. Anyway in Dante’s mature works it manifests a development of theoretical themes inverse than his approach to practical philosophy, so, if in the theoretical field it has yet been authoritatively recognized the Platonic extraction of the florentine Poet’s theology, characterized by the reception of the neoplatonic concept of transcendence by the philosophical christianism and by reference to the harmonious and hierarchical nature of the universe, his ethical-political path culminates in the study of the man’s natural functions and purposes, although based on the patristic-augustinian matrix of christian thought as thebasis of its reflection on the distinction of worldly happiness, which is achievedthrough philosophy, from the otherworldly happiness, fruit of salvation, whichcorresponds to the autonomy of the temporal from the spiritual power.
All’interno del dibattito filosofico che si svolge nell’Italia centro settentrionaletra i secoli XIII e XIV e alla luce delle numerose citazioni di Aristotele nelle opere di Dante scritte nell’ultimo ventennio della sua vita, e che possono essere idealmente concepite come note esplicative dell’immagine dello Stagiritatracciata nel IV canto dell’Inferno, si può legittimamente parlare di un suo aristotelismo, anche se “critico”, in quanto integrato e caratterizzato dalla sua propensione teologica a trascendere le motivazioni e i contenuti della scienza fisico-biologica e fisico-cosmologica e a riprodurre lo schema neoplatonico di rapporto gerarchico tra Aristotele, filosofo per eccellenza, e il teologo Platone, corrispondentealla gerarchia che costituisce la subalternità dell’essere sensibile rispettoall’universo spirituale, di cui è partecipe e, in ambito gnoseologico, del particolare rispetto all’universale.Dalle opere della maturità di Dante si manifesta comunque uno svolgimento dei temi teoretici inverso rispetto al suo approccio alla filosofia pratica, per cui, se nel primo è stata autorevolmente riconosciuta l’estrazione platonizzante della teologia del poeta fiorentino, segnata dalla ricezione del concettoneoplatonico di trascendenza da parte del cristianensimo filosofico e dal richiamoalla natura armonica e gerarchica dell’universo, il percorso etico-politicodell’Alighieri, pur fondato sulla matrice patristico-agostiniana del pensiero cristiano, culmina nello studio delle funzioni e delle finalità naturali dell’uomocome base della sua riflessione sulla distinzione della felicità mondana, perseguibile per via filosofica, da quella ultraterrena frutto della salvezza dell’anima,corrispondente all’autonomia del potere temporale dallo spirituale.
Aristotele in Dante
MARTELLO, Concetto
2017-01-01
Abstract
In the philosophical debate that takes place in central and northern Italy between the thirteenth and fourteenth centuries and in the light of the numerous quotes of Aristotle in the Dante’s works written in the last twenty years of his life, and which may be ideally conceived as explanatory notes of the Aristotle’s image outlined in the IVth canto of the Inferno, one can legitimately speakof his Aristotelianism, although a “critical” one, integrated and characterizedby its theological tendency to transcend the motivations and the content of thephysical-biological and physical-cosmological science and to reproduce theneoplatonic scheme of hierarchical relationship between Aristotle, the philosopher par excellence, and the theologian Plato, relationship that explains thesubordination of sensitive being to spiritual universe, of which it partecipatesand, in the epistemological field, of the particular to the universal. Anyway in Dante’s mature works it manifests a development of theoretical themes inverse than his approach to practical philosophy, so, if in the theoretical field it has yet been authoritatively recognized the Platonic extraction of the florentine Poet’s theology, characterized by the reception of the neoplatonic concept of transcendence by the philosophical christianism and by reference to the harmonious and hierarchical nature of the universe, his ethical-political path culminates in the study of the man’s natural functions and purposes, although based on the patristic-augustinian matrix of christian thought as thebasis of its reflection on the distinction of worldly happiness, which is achievedthrough philosophy, from the otherworldly happiness, fruit of salvation, whichcorresponds to the autonomy of the temporal from the spiritual power.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.