The William of Conches’ philosophy is an integral part of “modernization” processes between the second half of the eleventh century and the first half of the twelfth century and his reflection on nature and man in the light of the Timaeus translates into a organic and rational “vision” of reality, conceived as nature ordered according to a mathematical-geometric model, and the determination of an approach based on the epistemological primacy of the particular over the universal (in front of the indisputable ontological primacy of the universal), in the light of the influence that the chartrian master receives from the aristotelian epistemology and of the the increasingly widespread practice based on the systematic observation.These two essential aspects of William’s philosophy constitute his cultural ideal, focused on the rediscovery of the ancient knowledge and the enhancement of the most updated cultural forms and tools, for an enlargement of the philosophical object including the methodological precision and rational content of the natural sciences, and still not disjointed from a comprehensive and balanced “vision” of being as ordered and hierarchical structure, incorporeal and incorruptible in its higher aspects, corporeal and subject to the movement and to the perception in the lower; a “vision” inclusive of the general principles of any science and to keep in mind as the “antidote” to a merely instrumental approach to knowledge.
La filosofia di Guglielmo di Conches è parte integrante dei processi di modernizzazione in atto tra la seconda metà dell’XI secolo e la prima metà del XII e la sua riflessione sulla natura e sull’uomo alla luce del Timeo si traduce in una “visione” del reale organica e razionale, in quanto ordinato secondo un modello matematico-geometrico, e nella determinazione di un metodo fondato sul primato gnoseologico del particolare rispetto all’universale (pure a fronte dell’indiscutibile primato ontologico dell’universale), alla luce dell’influenza che lo Chartriano subisce da parte della gnoseologia aristotelizzante e delle sempre più diffuse pratiche epistemiche fondate sull’osservazione sistematica.Questi due aspetti essenziali della filosofia di Guglielmo qualificano il suo ideale culturale, incentrato sulla riscoperta del sapere antico e sulla valorizzazione delle forme e degli strumenti culturali più aggiornati, in funzione di un allargamento dell’oggetto filosofico che consenta di includere in esso il rigore metodologico e i contenuti razionali delle scienze naturali, non disgiunto comunque da una “visione” complessiva ed equilibrata dell’essere come struttura ordinata e gerarchica, incorporea e incorruttibile nei suoi aspetti più alti, corporea e soggetta al movimento e alla percezione nei più bassi; una “visione” inclusiva dei princìpi generali di ogni scienza e da tener presente come “antidoto” a un approccio meramente strumentale al sapere.
Anima e conoscenza nel Dragmaticon di Guglielmo di Conches
MARTELLO, Concetto
2017-01-01
Abstract
The William of Conches’ philosophy is an integral part of “modernization” processes between the second half of the eleventh century and the first half of the twelfth century and his reflection on nature and man in the light of the Timaeus translates into a organic and rational “vision” of reality, conceived as nature ordered according to a mathematical-geometric model, and the determination of an approach based on the epistemological primacy of the particular over the universal (in front of the indisputable ontological primacy of the universal), in the light of the influence that the chartrian master receives from the aristotelian epistemology and of the the increasingly widespread practice based on the systematic observation.These two essential aspects of William’s philosophy constitute his cultural ideal, focused on the rediscovery of the ancient knowledge and the enhancement of the most updated cultural forms and tools, for an enlargement of the philosophical object including the methodological precision and rational content of the natural sciences, and still not disjointed from a comprehensive and balanced “vision” of being as ordered and hierarchical structure, incorporeal and incorruptible in its higher aspects, corporeal and subject to the movement and to the perception in the lower; a “vision” inclusive of the general principles of any science and to keep in mind as the “antidote” to a merely instrumental approach to knowledge.File | Dimensione | Formato | |
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