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ontologiousiaGrundfrage has been themed and thoroughly investigated by GW Leibniz:" Pourquoy y

a quelque chose plutôt que rien? "," Why is there something rather than nothing? " [1] or, more essential
: "Why is not the be all?". But strictly speaking, as few know,
the first to formulate the metaphysical question has been almost five centuries earlier, Siger of Brabant
(about 1235 - about 1282) in his work in Quaestiones Metaphysicam:
"Quare est aliquid magis quam nihil "reads the text. I take this precious
indication of an interesting essay by a professor, and sincere friend, Amedeo G.
Conte, entitled "Work Life: Three emerging issues in deontic philosophical", located in
opening of the third volume of his Philosophy of the legislative language [2].
Before investigating the text of the Quaestiones, a few words about the figure and thought of Siger
[3]. The philosopher and theologian Flemish Dante attaches
through Thomas Aquinas, in the tenth part of Paradise, no less right to
issue "Eternal Light":
These returns to me thy regard,
is' the light of a spirit that 'n
serious thoughts to them seemed to be dying slowly:
it is the Eternal Light of Siger,
that, in reading them Mulches de Vico,
silogizzò real jealous. Who was really
Siger, a star brighter than the sun spot - at the peak? -
in the crown of the twelve highest spirits scholars, headed by Thomas? First is
the unusual presence of two in the same place of Paradise, regarded
that Aquinas, the supreme doctor of the Church, he was staunch opponent of the other and tried to refute the thesis
"averroistiche" on the uniqueness of the Intellect
his writing ad hoc De intellectus contra unitate averroistas (1270) [4]. The doctrine of the Intellect -
agent and possible - single, separated, does not generate, ever, had been adopted by the Arab philosopher Ibn Rushd
, the "Latin" Averroes (1126-1198) and supported by Siger;
we note only that the question, which can not be followed here, is complicated
regarding the relationship between intellect possible [5]. Again quotes
Dante's Divine Comedy twice, once directly, the other
indirectly own Averroes. In the first quote, 'that Averroes'
the great Comment made. " (Inf. IV, 144), appears as the great commentator of Aristotle, and
located in the castle of great antiquity - poets, heroes and philosophers - who were not
sinners, because they could not even know the saving message
of Christianity. Second, in Purgatory, found the other quote,
more interesting from a philosophical perspective, "so that in his doctrine separate He /
from the soul can intellect, for they assumed he saw no body "(Purgatorio XXV,
vv. 63 et seq.). This doctrine, taken from Siger, in the opinion of Dante, was incorrect, but actually represented a more
doctrine "subversive" for dogmatic theology,
that is, as has been pointed out, "weighs heavily against the teachings of Christianity
( Van Steenberghen). Why? Basically, because "if there is a
intellect for all men" (q. 9) - in fact, "if there were so many minds as the
single men, the intellect is a faculty of the body [material] 'but this is
contradictory - then not You can take your immortality and the salvation of the soul
individual, the individual man. The theories of Averroes and Siger born
interpretation of Aristotle's De anima, in particular the third book: that is contained in the work
sigeriana Quaestiones in tertium De anima (1269).
maybe he is here, in the admirable language of Dante, "silogizzò envious true", supported by rigorous reasoning
that "truth" that caused controversy,
dislikes and condemnations, including the vehement, but inconsistent from a philosophical point of view
of Bonaventure. And speaking of convictions will not
can not remember that famous, the first, resulting in excommunication, issued by Bishop Étienne Tempier
Paris 10 December 1270 against the doctrines subversive
taught at the Faculty of Arts at the University of Paris - located in 'Vico Mulches of them '
- from Siger teacher and other teachers.
The first item (have 13) the argument that his conviction
intellectus est unus et idem omnium hominum number, "The intellect of all men
is one and the same for all" [6], from which it follows that the proposition 'Man means'
[homo intelligit], namely that the "single" Man is capable of understanding itself, is false or inaccurate
. Intellect is in fact the only one that generates the human species
intellectual thought or universal concepts [7]. In Sections 5 and 6 we find instead hit the other
doctrine supported by those masters of philosophy whose exponent was Siger of Brabant
own (not to forget the other important figure, Boethius of Dacia)
the eternity of world - Quod mundus est aeternus - borrowed from Aristotelian philosophy
. It is connected to the sixth argument that "There was never a first
man," and then the human species is itself eternal. It is clear that the philosophical doctrine
eternity of the world is exactly the opposite, and if it is argued
a possible powerful refutation to that of creation ex nihilo
another attack on the pillars of theology and Christian faith. It is true that the situation was rather complex and
reconciliation efforts between the two locations were:
you can think of a creation in terms of 'production' or 'causation' the world ab
aeterno or: the eternity of at the end of the world is via negation
unable to think of a beginning of the world itself.
We remember also the contention Etienne Gilson in his classic
The philosophy of the Middle Ages than the eternity of the world and the human species, Siger
would propose - and this seems plausible as it is consequential -
the theory of 'eternal return' [8]. Gilson contains a passage in which he argues
in this way: if there is a Prime Mover or Mobile is always in action, which always moves and acts
, then no species can be received at a given time
being, then "the same species that have existed back in a cycle [...]."
For the essential reference to Aristotle, which connects the two theses carriers, Siger
argues that "ipse iudicaret intellectum they mundum sicut factum aeternum.
et intellectus, quod intellectus est motor Humanae speciei, unum factum est aeternum,
not multiplicatum individual multiplication [9]: the intellect only, not
multiplied in individuals, is as eternal as the world.
Beyond partial revisions in line with the orthodoxy of these theories
(and recognition often "induced" the superiority of revealed truth), we can say that
Siger, following dell'averroismo was a real thinker " greek "
in the heart of this thirteenth century - the most" difficult "the twelfth in Spain, where he worked Averroes -
marked by theological disputes and condemnations to philosophy as independent thought.
only remember that after a statute was drafted in 1272, the University of Paris,
that prevented the teaching of certain philosophical doctrines, and issued a condemnation
later in '77. The streets of the argument
labyrinthine medieval theological-metaphysical
around the decisive concepts of 'eternity', 'creation', 'beginning', would require specific skills and other
the analysis: that does not mean, however, as in the case of Siger,
that their philosophical substratum can not, with proper precautions philological
be brought out clearly. Unfortunately there seems to have dropped a bit 'shady
on his figure, whose originality lies in its ability in many areas of thinking - and not just
- "all the way" some difficult issues.
not discuss here the changes of his doctrine of the oneness of the intellect: but remember that Siger
in 1277 was summoned before his tribunal to answer the Inquisitor of France
all'incriminazione of heresy, and this insistence on "control" of the Flemish master
thought should be given right. His "serious thoughts
die" went out, pending a final ruling at the headquarters of the papal curia
in Orvieto, in the crazed knife of his secretary.
now turn to the theme of 'nothing', connected to those cited above, and see
as occurs in sigeriane Quaestiones in metaphysics, where we find the first
formulation or, if you will, foreshadowing, of the metaphysical-ontological question.
Firstly it must be noted that the Quaestiones in Metaphysicam (QIM),
dating back to the years around 1273, reportationes courses consist of lessons taught by Siger
University. Among the different texts with the same title and subject
include: QIM. Édition revue de la reportation de Munich. Texte Inedit from the
reportaion de Vienne, ed. W. Dunphy, Edition de l'Institut Supérieur de Philosophie, Louvain-la-Neuve
1981 (inmeta 1), the one that interests us, and QIM. Texte Inedit from the
reportaion Cambridge. Édition de la revue de Paris reportation. ed. A. Maurer,
Edition de l'Institut Supérieur de Philosophie, Louvain-la-Neuve 1983 (inmeta 2).
In the text of the Quaestiones, which opens with the important debate on the distinction between them and
essentia, reads: "Quare est aliquid magis quam nihil"
"Why is there something [aliquid] rather than nothing [nihil] It is undoubted la “paternità”
sigeriana, probabilmente inconsapevole, di tale dirompente quaestio. Di formulazioni
nel corso della storia della filosofia ve ne sono state diverse – oltre Leibniz, Schelling
e Heidegger -, e la diversità terminologica assume talvolta un rilievo imprescindibile
in àmbito concettuale. È allora importante, considerato che nostro intento non è di
soddisfare erudite curiosità, citare il passo completo dell’opera rivelatrice:
Non enim omne ens entitatis suae causam habet nec omnis quaestio quaerens de
esse habet causam.
Si enim quaeratur quare magis est aliquid in rerum natura quam nihil, in rebus
causatis loquendo, contingit respondere quia est aliquid Primum Movens immobile et
Causa Prima intransmutabilis.
Si vero quaeratur de tota universitate entium quare magis est in eis aliquid quam
nihil

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Roberta

Lanfredini

Inglese version

lanfredini@unifi.it

professor of epistemology (University of Florence)

Department of Philosophy,

Via Bolognese, 52 - Florence

Research interests

Areas: Phenomenology, Philosophy of Mind; Epistemology, philosophy of knowledge; Ontology material.

Current topics of study: phenomenology qualia, consciousness, and its size, non-conceptual and conceptual content, body and mind incarnate.

Curriculum

degree in Theoretical Philosophy (April 1985) (Title of thesis: The dichotomy
• theory and observation in the current epistemological debate )
Ph.D. in theoretical philosophy at the ' University of Florence (May 1992) (Title of dissertation:
• Act, content, re: Edmund Husserl's theory of intentionality in )
Certificat de Specialisation en Philosophie at the University of Geneva (October 1991) (dissertation entitled:
• theory of intentionality and the problem of occasional expressions in "Logische Untersuchungen" by Edmund Husserl )
post-doctoral fellowship (Department of Philosophy in Florence, June 1995-November 1997);
researcher in Theoretical Philosophy (December 1998);
Associate Professor of Epistemology (November 2000 )
Professor of Epistemology (November 2005).

Publications

• Selected Publications and Work in Progress
• Objects and paradigms. For an interactive conception of scientific knowledge , Roma-Napoli, Theoria;
• Husserl. The theory of intentionality , Roma-Bari, Laterza, 1995.
'The philosophy of science', in Paolo Rossi (ed.), The philosophy
• , Torino, Utet, 1995.
• Intentionality, Florence, New Italy, 1997.
• Theories of rationality and scientific knowledge, in "Paradigms", special issue on "Methods of rational argument", edited by Rosaria Egidi and Paolo Parrini, 1998, 46, pp. 51-66.
• Philosophie Wissenschaft in Philolosophie Enzyklopädie, edited by Hans Joerg Sandkuehler, Hamburg, Felix Meiner Verlag, 1999.
• perceptual intentionality in Husserl's phenomenology , in "Journal of Aesthetics", No.2, 1999, special issue on "Perception" by Andrea Bianchi.
• From a theory of science to a theory of knowledge : the last Kuhn, in "Iris", n.31, 2000.
• knowability of content: the form and intuition in Husserl and Schlick , Form and Content in by Roberta Lanfredini, Milano, LED, 2002.
• Form and Content, by Roberta Lanfredini, Milano, LED, 2002.
• qualia intuition and phenomenology and the philosophy of mind , Knowledge and Cognition in , Milano, Guerini, 2002, pp. 105-123.
• The philosophy of arithmetic and phenomenology as inexact science, in "Iris", n. 37, pp. 646-651.
• Mind-Body, by Roberta Lanfredini Milano, Guerini, 2003.
• cognitive reductionism and ontological reductionism in the philosophy of mind in Mind-body pp. 97-110.
• Schlick and Husserl on the essence of knowledge in Logical Empiricism (P. Parrini-W. Salmon, M. Salmon, eds.), Pittsburgh University Press, 2003, pp. 43-56.
• phenomenology as the science of objects inaccurate, history of ontology, "Journal of aesthetics", 2003, pp. 100-108.
• Phenomenology applied. Examples of descriptive analysis , edited by Robert Lanfredini, Milano, Guerini 2004.
• phenomenon and thing in itself: three levels of phenomenological impossibility in Applied Phenomenology , pp.155-173.
• Immanence and transcendence: Husserl and Preti, in: P. LM-Scarantino Parrini (ed.), The philosophy of Giulio Preti, Milano, Guerini, 2004, pp. 91-100.
I
• the phenomenological method, in: M. Papini-D. Tringali (ed.), The Snowman gauze, Florence University Press, Florence 2004, pp. 215-223.
• The philosophy of the mind and the 'problem of consciousness' , in: L. Handjaras-FP Firrao (Ed.), Renewing philosophy in the school, Florence, Ed Clinamen 2004, pp. 201-218.
• Philosophies of the crisis, in: Imbimbo-Parasporo-Salucci, Travel in philosophy, Palermo, Ed Palumbo, 2004, pp. 93-114.
• Philosophy of Science, in: Imbimbo-Parasporo-Salucci, Travel in philosophy, Palermo, Ed Palumbo, 2004, pp. 629-650.
• Phenomenological Ontology, in "Oltrecorrente" 9 (Oct. 2004), pp. 135-144.
• The Phenomenological Content from an ontological and epistemological point of view , Symposium on The World, the Flesh and the Subject by Kathleen Lennon and Paul Glibert, Vol 5, No 1-2006, pp. 14-24.
• metaphysical transcendence and transcendence phenomenological in "Iris", n. 47, 2006, pp. 147-151
• A priori material. A phenomenological study, by Roberta Lanfredini, Milano, Guerini, 2006.
• The notion of phenomenological data in material A priori, cit., Pp. 59-94.
• knowledge and intuition, concept and design in The reasons for knowing and action. Essays in Honor of Rosaria Egidi, curated by Rosa M. Calcaterra, Milano, Franco Angeli, 2006, pp. 136-155.
• Kerszberg and Commentary on Commentary on Barale, in Passive Synthesis and Life-World, edited by P. Ferrarin, Pisa, ETS, 2006, pp. 199-210.
• philosophy of knowledge , Florence, Le Monnier, 2007.
• epistemological model around the mental in Knowledge and Truth, edited by M. MCAmoretti and Marsonet, Milano, Giuffrè, 2007, pp. 71-96.

To be published:

• What object is a state of mind? ( Proceedings of the Third Conference of analytic philosophy, Turin, 15-16 October 2007), " Journal of Aesthetics."
You can know the green of a leaf? (Proceedings of the Conference on Language
• . Phenomenological aspects, existential, analytical , Florence, 24-25 January 2008), "Mimesis".
• Quine and the notion of data, "Journal of Philosophy."

Current research

The myth of failure. Phenomenology and philosophy of mind compared (Milan, Guerini) .

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