Vent’anni fa, il 6 febbraio del 1991, moriva a Madrid Maria Zambrano, figura singolare del pensiero filosofico europeo. Molto legata alla tradizione della sua Spagna, dalla quale tuttavia, in anni franchisti, si mantenne lontana (in esilio per 40 anni, per quasi metà della sua vita!), e contemporaneamente aperta a un sapere distante dalla soluzione ben “recitata” e dall’esaltazione of reason.
These features made her one of the items that can be considered "the other twentieth century, the twentieth century that gave way to a sort of philosophy" real , "" practice, "sometimes even" involuntary "(meaning not specifically sought but lived with absolute passion), that went up in search of a 'real soul," most times secret, post beyond the "common" way of thinking. A century from a recognizable figure emotional e non di contenuti, da ciò che “non si vedeva” più che da ciò che era visibile a tutti; il quieto pessimismo, per esempio, l’amara ironia, la coscienza del fallimento/superamento del passato “filosofare”, la consapevolezza di una più appropriata (e moderna) forma asistematica del pensare (con nuovi orizzonti e sentieri diversificati alla maniera di Heidegger o di Ernst Jünger); l’idea nietzschena di un esistenza mai pienamente vissuta, la consapevolezza infine che l’accoppiata umanismo e sacralità fosse, date le terribili esperienze del “secolo breve” e la crisi del pensiero contemporaneo, quasi del tutto inscindibile .
Another twentieth century that they belong to, for example, Simone Weil, whose philosophy during his short life became life tout court or Italian intellectuals that Zambrano attended during his long wanderings; intellectuals Elémire Zolla and Cristina Campo (Field between Zambrano and there is a correspondence - Cristina Campo, If you were here. Letters to Maria Zambrano, 1961-75 - edited by Mary Pertile and published by Archinto) or intellectuals like Albert Camus, J. Paul Sartre and Emile Cioran that Zambrano met in Paris, or even our Carlo Emilio Gadda, Helen Cross and Alberto Moravia, from 1953 to the philosopher born in 1904 in Velez-Malaga met in Rome.
That Zambrano is a century of experience, human, political, professional, burdens, and how, on the shoulders of a "simple" female person. Moreover, a scholar whose thinking denies the abstract reasoning of those categories, which, for one, prefers the "masters" or "guide" to the cold rooms where you learn this or that discipline, that, finally, juggles in a who would willingly do without the intelligence uncomfortable, especially if female ...
First, therefore, there is the question of her being a woman and a scholar-in- philosophy at the same time. Nowadays (and West), sexism has lost his way through his worst corollaries, but in the twenties and thirties, in parts of the world in which it was "attentive" to the division of roles, it was assumed that a "lady "could pursue a career as little feminine. But Zambrano also knew how to make his "case" and quello di molte donne escluse da una carriera riservata agli uomini, un capitolo importante del proprio pensiero. Legò, per esempio, in un fermo abbraccio l’impresa «misericordiosa» di portare l’amore fra gli uomini – un amore del quale, secondo lei, non si assaporava la vera forza rivoluzionaria – all’emancipazione della donna; una donna portatrice di un modo diverso di concepire la relazione fra i sessi. E coerentemente alle premesse, sull’effettiva “diversità” (sul “prodigio della diversità”) pensò di costruire il nuovo rapporto uomo-donna; un rapporto nel quale la donna costituiva l’esatto opposto dell’uomo e non – come certo femminismo trionfante molti anni dopo – la sua pallida o “arrabbiata” imitazione .
Allieva di Ortega y Gasset e di Xavier Zubiri, interprete fedele di Miguel de Unamuno e del poeta Antonio Machado, molto amico del padre, la Zambrano divenne assistente della cattedra di Metafisica dal 1931 al ’36. Appena il tempo di abituarsi a un ruolo che per le “ragioni del tempo” non poteva essere suo e fu costretta a vivere la terribile esperienza della guerra civile (Maria e il marito, lo storico Alfonso Rodriguez Aldave, erano repubblicani). Nel 1939 parte per l’esilio: Europa America, Mexico and Cuba, this is being done in university courses and conferences. Only 27 years later thanks to an article by JL Aranguren ( dreams Maria Zambrano), Spain is again even begins to talk about her. But the full recognition for his work as a modern thinker, you have only in the eighties. In '84, the scholar returns home, born in '87 the foundation that carries his name and the following year, the first woman ever, she was awarded the "Miguel de Cervantes." Among these "episodes" that surround a life not happy here and there, but full of satisfaction, he puts his thinking halfway between philosophical thought and poetry with common sense. Between logic and pure intuition, between the "mind" and "womb." Between a philosophy that makes life "as places for the thinkers at the turn of the nineteenth and twentieth century and a philosophy that finds reasons for hope in the" reasons of the heart "(see St. Augustine) and the practice of confession, able to restore unity to the now century-old rift between the heart and "brain" .
There are areas of human action and the "life" is completely hidden, silent, and at times impossible da esprimere, così scrive e testimonia anche col proprio vissuto Maria Zambrano. La sua ricerca filosofica è quella della pienezza della vita. Prima di ogni cosa, in scia alla grande tradizione dell’Occidente, come vita dell’“anima” (vita interiore, ovviamente), poi anche come vita di un corpo che brilla ugualmente di una propria trascendenza, poi infine e conseguentemente come libera apertura alle altre discipline: la mistica per esempio e la poesia («E tutti questi mondi», scrive «prima ancora che di leggi, di ragioni o di altre cose pratiche, hanno bisogno della poesia…»). Ma pienezza di vita significa soprattutto “scelta”, o meglio scelta del modo di vita e scelta del punto of view (a view that is capable of perceiving everything that is traditionally left out of the so-called "be"). For this reason, Zambrano gave up the appendices of contemporary objective thinking (in science) claiming the freedom not to "make the world" an object of study, for the express purpose of reducing it - and with it reduce the "life" - at a bargain of cold reason, but only to observe it with sharp realism. For this reason, Zambrano has "given up" many thinkers as the "domain" of the rational world, choosing instead to appreciate it in all its diversity "constitutional." And why, finally, the scholar has given up the easy categories (as well as to common areas), the current moral to marry the fullness of an unexpected become .
The "choice" of a "rational domain" of the world that, according to Zambrano, addresses the question of the domination of technology are the cause of absolutist thinking assolutizzante and, as we well know. A thinking enemy not only of democracy but also of the sacred reality of that world that precedes rational which Zambrano has sought to force the cages. Remember it today, then, means to reiterate that the twentieth century - century of complexity - was also the century of those who "brandished" the weapon of poetry and spirit as a sign of struggle for a return to the love of philosophy "know" .
0 comments:
Post a Comment