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Nausicaa Elena Milani TD.Pdf UNIVERSITÀ DEGLI STUDI DI PARMA Dottorato di Ricerca in Filosofia e Antropologia CICLO XXV TRA CARTESIANESIMO ED EMPIRISMO: IL SYSTÈME DI PIERRE SYLVAIN RÉGIS Coordinatore: Chiar.ma Prof.ssa BEATRICE CENTI Tutor: Chiar.mo Prof. STEFANO CAROTI Dottoranda: NAUSICAA ELENA MILANI 2 A Luca Dicevamo “Io sento” come sinonimo di “Io credo vagamente”, quando non sapevamo… che non possiamo conoscere se non sentendo. Rollo May, L’amore e la volontà 3 4 1 BIOGRAFIA ......................................................................................................................................... 7 2 IL SYSTÈME E LA CENSURA DELLA NUOVA FILOSOFIA IN FRANCIA ......................... 17 2.1 LA RISPOSTA DI RÉGIS ALLA CENSURA DELLA FILOSOFIA CARTESIANA: ....................................... 26 2.2 LO SCONTRO RÉGIS-HUET ............................................................................................................ 26 2.3 LO SCONTRO RÉGIS-DU HAMEL ................................................................................................... 67 3 LOGICA E METODO NEL SYSTÈME .......................................................................................... 79 3.1 STRUTTURA E ORIGINALITÀ DELL’OPERA ..................................................................................... 79 3.2 IL SYSTÈME E LA LOGIQUE DE PORT-ROYAL ................................................................................. 84 3.3 L’INTRECCIO DI STRUTTURA E METODO ........................................................................................ 86 4 IL CARTESIANESIMO RADICALE ........................................................................................... 113 4.1 L’UNIONE DEL CORPO E DELL’ANIMA ......................................................................................... 113 4.1.1 Le condizioni dell’unione di corpo ed anima ..................................................................... 136 4.1.2 Fine dell’unione e immortalità dell’anima ......................................................................... 140 4.1.3 Le facoltà dell’anima: uomo e conoscenza empirica ......................................................... 144 4.1.3.1 Libertà e moralità: Giudizio e Libero Arbitrio ............................................................. 161 4.2 IDEE E CONOSCENZA UMANA: LA GNOSEOLOGIA EMPIRISTA DI PIERRE SYLVAIN RÉGIS ............ 178 4.2.1 Autocoscienza attraverso il corpo ...................................................................................... 188 4.2.2 Idea di Dio, Attributi divini e dimostrazione dell’esistenza dell’essere perfetto ............... 198 4.2.3 La teoria regissiana delle verità: verità immutabili, verità naturali, verità soprannaturali, verità necessarie e verità di fatto ................................................... 213 5 LA FISICA DEL SYSTÈME TRA CARTESIANESIMO E INNOVAZIONE .......................... 221 6 LA MORALE ................................................................................................................................... 277 6.1 LA MORALE NATURALE ............................................................................................................... 277 6.1.1 L’amor proprio ................................................................................................................... 277 6.1.2 L’amore del prossimo ......................................................................................................... 278 6.1.3 L’amore verso Dio .............................................................................................................. 283 6.2 LA MORALE CIVILE ..................................................................................................................... 287 6.3 LA MORALE CRISTIANA ............................................................................................................... 291 7 NOTA CONCLUSIVA .................................................................................................................... 303 8 CHIAVE BIBLIOGRAFICA .......................................................................................................... 305 8.1 FONTI PRIMARIE .......................................................................................................................... 305 8.2 FONTI SECONDARIE ..................................................................................................................... 313 8.3 MANOSCRITTI ............................................................................................................................. 320 9 RINGRAZIAMENTI ....................................................................................................................... 321 5 6 1 BIOGRAFIA Pierre Sylvain Régis nasce nel 1632 a Salvetat de Blanquefort nella contea di Agenois; cadetto di una famiglia nobile ma numerosa; essendo uno dei più giovani tra diversi fratelli non riesce a beneficiare del patrimonio del padre. Destinato dalla famiglia alla carriera ecclesiastica, Régis compie gli studi superiori presso il collegio gesuita di Cahors per intraprendere poi quelli superiori presso la facoltà di teologia dell’Università della stessa città. Dopo quattro anni di studi viene sollecitato dal corpo dell’università a prendere la licenza di dottore a spese dell’università stessa, e, non sentendosi degno dell’offerta ricevuta, decide di terminare i suoi studi alla Sorbonne, dove inizia a frequentare i corsi nel 1655. L’insofferenza nei confronti del modo di affrontare le questioni teologiche da parte dei professori della prestigiosa istituzione universitaria parigina e il felice incontro con la filosofia cartesiana lo spingono ad abbandonare gli studi di teologia per seguire l’insegnamento di Rohault. La frattura con l’ambiente universitario, racconta Fontenelle, avviene in particolare in seguito al disgusto «de la longueur excessive de ce que dictait un célèbre professeur sur la seule question de l’heure de l’institution de l’Eucharestie»1, che lo conduce a preferire le famose conferenze del Mercoledì (conosciute a Parigi con il nome di Mercredis) del fisico cartesiano Jacques Rohault alle verbose lezioni universitarie. Nella capitale, inoltre, verso la fine degli anni ‘50, Régis incontra Dom Robert Desgabets che, recatosi a Parigi nel 1658 per doveri ecclesiastici, inizia presto a partecipare alle discussioni sul cartesianesimo che si tengono nella città2. Dopo aver assimilato sotto la direzione di Rohault i principi della nuova filosofia e l’arte del conferenziere, nel 1663 viene investito dal suo maestro e dalla société cartésienne della missione di insegnare la nuova filosofia a Toulouse, dove, divenuto membro dei Lanternistes3, nel 1665 inizia a 1 BERNARD LE BOVIER DE FONTENELLE, Eloges des Academiciens, in Oeuvres de Fontenelle, vol. 1, Paris, Salmon-Peytieux 1829, p. 141. 2 Un discepolo di Desgabets, Ildefonse Catelinot, testimonia che Regis e Desgabets «si scrissero l’un l’altro, si scambiarono opinioni, si illuminarono reciprocamente su spinose difficoltà» (ms. Epinal 64, p. 822, il manoscritto è menzionato nella prefazione delle opere filosofiche inedite di Desgabets curata da Beaudé ROBERT DESGABETS, Dom Robert Desgabets: Oeuvres philosophiques inédites, a cura di J. Beaudé, Amsterdam, Quadratures 1983-5, 1:XVII). 3 Desbarreux-Bernard annovera Régis tra i lanternisti del terzo periodo, che ha inizio nel 1670: «d’ailleurs, indépendamment de la haute influence de M. de Nolet, il y avait, dans la Compagnie, deux hommes pleins de zèle et de mérite qui, si nous devons en croire le jugement de contemporains éclairés, 7 tenere delle conferenze pubbliche4. Queste ultime riscuotono grande successo grazie alla sua eloquenza, alla forza e alla chiarezza delle sue dottrine; infatti, la sua «facilité agreable de parler»5 e «le don d’amener les matières abstraites à la portée de ses auditeurs»6 gli permettono di riunire un vasto pubblico: partecipano alle sue lezioni eruditi, ecclesiastici, magistrati e addirittura le donne. Régis ottiene anche la stima del P. Jean Ferrier, un gesuita autore di una tesi sulla probabilità, insegnante di filosofia e teologia al collegio della stessa città nonchè confessore del re dal 1670 al 1674. Il successo di Régis a Toulouse è confermato da un fatto riportato da Fontenelle: Messieurs de Toulouse, touchés des instructions et des lumiere que Régis leur avait apportées, lui firent une pension sur leur Hotel-de-Ville; événement presque incroyable dans nos moeurs, et qui semble appartenir à l’ancienne Grèce7. La proposta dei Capitouls viene contestata dal marchese De Vardes, desideroso di accogliere il filosofo nella sua dimora. Vardes viveva in esilio nel suo dominio di Aigues-Mortes per aver complottato contro Louise Fraçoise de La Baume Le Blanc, duchessa di la Vallière8; qui Régis rimane fino al 1671, anno in cui accompagna De Vardes a Montpellier, dove decide di fermarsi per riprendere ad insegnare la nuova filosofia e le sue lezioni hanno lo stesso successo che a Toulouse. Nel 1680 Régis fa ritorno a Parigi, dove inizia a tenere dei corsi pubblici in rue Galande, nella casa di Lémery, chimico che godeva la protezione di Condé grazie all’intercessione dell’abate Bourdelot, nonché futuro membro dell’Academie des auraient pu, sans désavantage, prendre rang au-dessous et assez près de Fermat. Je veux parler de François Bayle, docteur en médecine et professeur aux Arts libéraux en Université de Toulouse, de Pierre-Sylvain Régis, propagateur éloquent et sincère de la philosophie de Descartes,
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