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Scarica Il Fascicolo ACTA RIVISTA • INTERNAZIONALE • DI • FILOSOFIA PHILOSOPHICA PONTIFICIA UNIVERSITÀ DELLA SANTA CROCE ARMANDO EDITORE Abbonamento annuale per i paesi UE L. 50.000 (25,82 euro) per i paesi extra-UE USD 50$ Abbonamento triennale per i paesi UE L. 130.000 (67,13 euro) per i paesi extra-UE USD 140$ Singolo numero per i paesi UE L. 30.000 (15,49 euro) per i paesi extra-UE USD 30$ Spedizione in abbonamento postale c.c.p. n. 62038005 intestato a Armando Armando s.r.l. Viale Trastevere 236 — 00153 Roma Payment for foreign subscription may be made via an international postal money order, or via a cheque or bank draft payable to Armando Armando s.r.l., acc. 651991.57 codice ABI 03002, CAB 05006, Banca di Roma, agenzia 203, Largo Arenula 32, 00186 Roma Consiglio di Redazione Francesco Russo (Direttore), Stephen L. Brock, Marco D’Avenia, Juan A. Mercado (Segretario) Consiglio Scientifico Juan José Sanguineti (Presidente), Gabriel Chalmeta, Lluís Clavell, Martin Rhonheimer, Angel Rodríguez Luño, Francesco Russo Amministrazione Armando Armando s.r.l. viale Trastevere 236 - I-00153 Roma Uff. Abb. tel. 06.5806420 – fax 06.5818564 Internet: http://www.armando.it E-Mail: [email protected] Redazione Pontificia Università della Santa Croce via S. Girolamo della Carità, 64 — I-00186 Roma tel. 06.68164500 – fax 06.68164600 E-Mail: [email protected] Internet: www.usc.urbe.it/acta Direttore Responsabile Francesco Russo Le collaborazioni, scambi, libri in saggio vanno indirizzati alla Redazione Autorizzazione del Tribunale Civile di Roma, n. Reg. 625/91, del 12.11.1991 Iscrizione al Registro Nazionale della Stampa, n. 3873, del 29.11.1992 Le opinioni espresse negli articoli pubblicati in questa rivista rispecchiano unicamente il pensiero degli autori. Imprimatur dal Vicariato di Roma, 22 dicembre 2000 ISSN 1121-2179 Rivista associata all’Unione Stampa Periodica Italiana Semestrale, vol. 10 (2001), fasc. 1 Gennaio/Giugno sommario Studi Carla Danani 5 Il contributo di Emilio Betti nel quadro della cosiddetta crisi della koiné ermeneutica Alejandro Llano 29 The different meanings of ‘being’ according to Aristotle and Aquinas Lorenzo Scillitani 45 Fattori metafisici dell’esperienza giuridica e politica: la speranza Note e commenti Antonio Malo 63 La coscienza dell’atto come metodo per superare il soggettivismo e l’oggettivismo in Antropologia Cristóbal Orrego 73 John Finnis. Controversias contemporáneas sobre la teoría de la ley natural Paola Premoli De Marchi 93 Dall’esperienza all’essenza, per una filosofia della persona umana. Il con- tributo della fenomenologia realista all’antropologia Maria Teresa Russo 111 Filosofia e medicina: il ruolo delle Medical Humanities Vicente Saucedo Torres 121 La recepción de The Morality of Happiness, de Julia Annas Cronache di filosofia 145 Convegni 145 Società filosofiche 148 Vita accademica Bibliografia tematica 153 Storia della filosofia Recensioni 159 L. ALICI, L’altro nell’io. In dialogo con Agostino (F. Russo) 162 J.-L. BARRÉ, Jacques et Raïssa Maritain. Les Mendiants du Ciel. Biographies croisées (J.A. Mercado) 165 P. C HENAUX, Entre Maurras et Maritain. Une génération intellectuelle catholique (1920-1930) (M. Fazio) 170 A. MACINTYRE, Dependent Rational Animals. Why Human Beings Need the Virtues (M. D’Avenia) 175 J. MADDOX, Lo que queda por descubrir. Una incursión en los problemas aún no resueltos por la ciencia, desde el origen del hombre hasta el futuro de la humanidad (M. Díaz Soloaga) 179 R. SPAEMANN, Personas. Acerca de la distinción entre “alguien” y “algo” (P. Sabuy) Schede bibliografiche 185 J.M. BURGOS, El personalismo. Autores y temas de una filosofía nueva (F. Russo) 186 E. CANONE (a cura di), Giordano Bruno 1548-1600. Mostra Storico Documentaria, Roma Biblioteca Casanatense 7 giugno - 30 settembre 2000 (J.A. Mercado) 187 G. MARCEL, Essere e Avere (F. Russo) 187 T. MELENDO, Metafisica del concreto. I rapporti tra filosofia e vita (L. Clavell) 188 A. NDRECA, Mediazione o Paradosso? Kierkegaard contra Hegel (M. Fazio) 189 J. PIEPER, La fe ante el reto de la cultura contemporánea. Sobre la dificul- tad de creer hoy (L. Clavell) 190 W. VIAL MENA, La antropología de Viktor Frankl. El dolor: una puerta abierta (F. Russo) 191 Pubblicazioni ricevute ACTA PHILOSOPHICA, vol. 10 (2001), fasc. 1- PAGG. 5-28 studi Il contributo di Emilio Betti nel quadro della cosiddetta crisi della koiné ermeneutica CARLA DANANI* Sommario: 1. Emilio Betti e l’ermeneutica contemporanea. 2. Un’ermeneutica fedele all’alte- rità. 3. Forma rappresentativa e formatività. 4. Precomprensione, metodo e molteplicità delle interpretazioni. 5. Universalità e parzialità dell’ermeneutica? I In qualità di studioso dell’ermeneutica, Emilio Betti è certo stato valorizzato prima e soprattutto all’estero che in Italia. Risulta quindi apprezzabile ritrovarlo tra le figure citate con approvazione nell’ultimo L’Ermeneutica di Ferraris, dove viene appunto ricordato come «eminente ermeneutico»1. È solo in parte un para- dosso, tuttavia, che si cominci a prestare attenzione a Betti proprio quando si stanno spegnendo gli entusiasmi verso una presunta ‘età ermeneutica della ragio- ne’2 e si inizia, con movimento che sembra uguale e contrario, a parlare di ‘fine della koinè ermeneutica’3. Entrambe queste espressioni, d’altra parte, sono sospette se le si considera qualcosa di più di semplificazioni concettuali che pro- vocano il pensiero. Da un lato viene oggi rimproverato alla ermeneutica filosofica contempora- nea di aver perso ogni contatto con le diverse pratiche ermeneutiche, dall’altro, ancora più radicalmente, è messa in discussione la convergenza di ermeneutica e * Università degli Studi di Macerata, Dipartimento di Filosofia e Scienze Umane, via Garibaldi 20, 62100 Macerata, e-mail: [email protected] 1 M. FERRARIS, L’ermeneutica, Laterza, Roma-Bari 1998, p. 61. 2 L’espressione è di J. GREISCH, L’âge herméneutique de la raison, Les editions du cerf, Paris 1985. 3 Cfr. Fine della ‘koiné’ ermeneutica?, numero monografico di «Fenomenologia e Società», 1 (2000). 5 studi ontologia, osservando che «se preso alla lettera, il primato della interpretazione sui fatti comporta la distruzione della ontologia o la perdita del mondo»4. In que- sto contesto può esser proficuo per il pensiero lasciarsi provocare da una propo- sta come quella bettiana, la quale sorge da una preoccupazione di rispetto della realtà e dalla consapevolezza della specificità delle diverse pratiche interpretati- ve. Essa inoltre, consapevole del ruolo dell’interprete nel processo dell’intende- re, sente tutta l’urgenza del richiamo alla responsabilità e di una valorizzazione del risvolto etico dell’ermeneutica. Ritornare alla riflessione di Betti sembra una buona occasione per evitare, diciamo così, di ‘buttare il bambino con l’acqua sporca’. C’è un indubbio portato dell’ermeneutica, infatti, che sta nella consapevolezza della impossibile extraterri- torialità di qualsiasi lettura della realtà; essa ha messo in giusto rilievo che la ragio- ne non solo è storica ma storicamente determinata, che tra linguaggio e pensiero non si dà un mero rapporto strumentale e che per pensare alla questione della verità si deve far riferimento ad una esperienza vivente. Mettere l’accento sulle possibili derive dell’ermeneutica filosofica e sottoporla con insistenza a quelle domande alle quali essa è sembrata fino ad ora sottrarsi — forse nella convinzione che un eserci- zio di ‘smottamento’ nei confronti delle impostazioni assolutiste fosse prioritario rispetto a qualsiasi propositività ‘costruttiva’ — non significa dichiararne la boc- ciatura a tutto campo. Può risultare, invece, un proseguimento delle sue intenzioni più profonde, un proseguimento nella direzione di un impegno di approfondimento che porta l’interrogazione al piano trascendentale, non più solo nel senso di una investigazione delle condizioni del comprendere, ma anche della comprensione del comprendere, e quindi delle sue condizioni di validità. 1. Emilio Betti e l’ermeneutica contemporanea Nel capitolo Ermeneutica di una delle più recenti storie della filosofia5 Ferraris considera quella di Emilio Betti «la sola teoria generale della interpreta- zione che abbia saputo dialogare in termini non subordinati con le ermeneutiche filosofiche», in virtù, osserva, del suo sorgere da una formazione originariamente giuridica6. Il termine immediato del riferimento è probabilmente Gadamer, l’in- terlocutore con il quale Betti ha ingaggiato la propria strenua difesa di una quae- stio iuris dell’ermeneutica. Alle critiche all’autore di Verità e metodo Betti asso- cia inoltre — senza troppe sottigliezze, in verità — Heidegger e Bultmann. Dal canto proprio Gadamer, pur riconoscendo a Betti una «eccellente esposizione sistematica» della ermeneutica idealistica e del suo ultimo sviluppo, giudica 4 M. FERRARIS, L’ermeneutica, cit., p. 28. 5 M. FERRARIS, Ermeneutica, in La Filosofia, vol. IV, Stili e modelli teorici del Novecento, a cura di P. Rossi, UTET, Torino 1995, pp. 39-83. 6 Ibidem, p. 59. 6 Carla Danani comunque fondamentalmente superata la dimensione epistemologica in cui tale ermeneutica è declinata7. Egli inoltre, valutando la riflessione bettiana non come filosofia ma piuttosto come una «dottrina del metodo delle scienze filologiche»8, considera questa ermeneutica, proprio per il fatto di sapersi pensare solo quale problema di metodo, come «profondamente ingabbiata nel soggettivismo che cerca di superare» e nelle strette dello psicologismo9. Questo giudizio, visto anche il positivo accoglimento della impostazione gadameriana e la fortuna
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