Benedetto croce pdf editor

Search the history of over billion web pages on the Internet. Capture a web page as it appears now for use as a trusted citation in the future. Uploaded by station Hamburger icon An icon used to represent a menu that can be toggled by interacting with this icon. Web icon An illustration of a computer application window Wayback Machine Texts icon An illustration of an open book.

Texts Video icon An illustration of two cells of a film strip. It appears your browser does not have it turned on. Please see your browser settings for this feature. EMBED for wordpress. Want more? Advanced embedding details, examples, and help! Publication date Usage Public Domain Mark 1. Addeddate Identifier croce-b. I remember that to myself as a boy it was inexplicable why anybody should be sent to a "collegio" unless he were an orphan or an unmanageable scamp.

But Croce seems to have enjoyed his experience, to which he was submitted merely in accordance with the habits of his family; and even now he praises the system for breeding in him those feelings of loyalty and honour, which are the result of life in common with boys of one's own age, and of the necessity of adapting oneself to a variety of dispositions and temperaments.

Classical secondary education in Italy roughly corresponds in its scope, even to-day, to that which is imparted in Anglo-Saxon countries by secondary schools and liberal colleges. It is supposed to end the "formative" phase of education, and to lead to the higher phase in the Universities, which is, whether cultural or professional, of a highly specialized and "informative" kind.

It is the direct outcome of the humanistic tradition, and rather more so in the clerical schools, like the one which Croce attended, than in the public ones. By the time he was ready for the University, he must have had a good knowledge of the classics, as a general background to a mainly literary and historical culture, in which the elements of scientific knowledge, and a good deal of mathematics, had also their place.

Benedetto croce pdf editor

The religion which played such an important part [Pg 6] in his family and school life was probably little more than a habit with him: a set of answers to certain fundamental problems which, accepted on the authority of parents and teachers, released his mind for the pursuit of his favourite studies. And yet, there is no doubt that we can find traces of this religious education in all his work: a personal experience of the catholic catechism and of catholic morality brings a spirit in contact with some of the great ideas and of the great realities of life in a much more intimate and profound way than the purely intellectual apprehensions of the same ideas and benedetto croce pdf editors ever will.

It creates habits of mind and moral tastes which will still be recognizable even after the individual mind to which they belong has undergone the most radical changes. In a philosopher, in particular, it forms a kind of personal background to thought, similar to that which modern philosophy actually has in its own history: it reproduces in the youth of one man that religious phase which corresponds to the youth of a civilization, and is the source of the intellectual development of a more conscious age.

At intervals during his adolescence, Croce's faith intensified itself into passing aspirations towards a life of devotion, until it quietly vanished, so to speak, from his consciousness, through no great dramatic crisis, but merely in consequence of a course of lessons on the philosophy of religion, which were intended to strengthen it and make it more resistant to criticism, during the last years of his secondary [Pg 7] education.

At about the same time, having come under the influence of both Carducci and De Sanctis, he began to write, and contributed his first articles to a literary weekly, the Fanfulla della Domenicawhich represented the most vigorous and advanced tendencies of the day. Inin the earthquake of Casamicciola, in the island of Ischia near Naples, Croce lost both his parents and his only sister, he himself remaining buried for several hours under the ruins, and broken in several parts of his body.

The years immediately following were the "saddest and darkest" of his life, and he spent them in Rome in the house of his uncle Silvio Spaventa, which was one of the most conspicuous political and intellectual centres of the capital of the new kingdom. Spaventa was one of the leaders of the Right, or Conservative party, which had been thrown out of office by the Left, or Liberal party, a few years before; by him and by his friends the young Croce was strengthened in his mistrust of the prevailing ideas and methods, which he heard bitterly and sarcastically criticised by men of great culture and of profound political honesty.

He divided his time between the University and the great Roman libraries, among which the one he loved best was the Casanatense, in those years still served by Dominican monks, a typical old monastic library, its benches provided with old-fashioned inkhorns, sandboxes with golden sand, and goose-quills. Anyone seeing him there, buried among his benedetto croce pdf editor and curious books, and not suspecting the deep perpetual dissatisfaction and unhappiness which accompanied him in a work which seemed to be but a work of love, would have prophesied for him the life of one of those ascetics of erudition, intoxicated by the romantic dust of the past, who still haunt the solemn halls and the dark corridors of the libraries of the old world.

But the great event of his University life, the one which awakened him from the torpor of mere erudition, and set before him a new goal and a higher hope, was the lessons on moral philosophy which he heard from Antonio Labriola. Croce himself has described this new, decisive experience: "Those lessons came unexpectedly to meet my harrowing need of rebuilding for myself in a rational form a faith in life, and in the aims and duties of life; I had lost the guidance of a religious doctrine, and at the benedetto croce pdf editor time I was feeling the obscure danger of materialistic theories, whether sensistic or associationistic, about which I had no illusions at all, as I clearly perceived in them the substantial negation of morality itself, [Pg 9] resolved into a more or less disguised egotism.

Herbart's ethics taught by Labriola restored in my mind the majesty of the ideal, of that which has to be as opposed to that which is, and mysterious in its opposition, but because of this same mysteriousness, absolute and uncompromising. He seems to have been an awakener of souls, an intellectual stimulant in the fashion of the Greek philosophers, a breaker of new paths and a spiritual guide such as a younger generation had in the mathematician Vailati.

The mind of the young scholar is henceforth constantly occupied by meditations on the concepts of pleasure and duty, of purity and impurity, of actions prompted by the attraction of the pure, moral idea, and of actions which result in apparent moral effects through psychic associations, through habits, through the impulse of the passions.

It is easy to discover the dependence of such meditations on the early religious education of Croce; they are the link, in fact, between his religion and his philosophy, since we find them, at a more mature and elaborate stage, reflected in the third volume of his Philosophy of [Pg 10] Mind, which, to the eyes of its author, has still an almost autobiographical aspect, entirely concealed from the reader by its didascalic form.

The plan of life that he sketched for himself about this time, was a distinctly disillusioned and pessimistic one: on one hand, he would pursue his erudite and literary work, partly because of his natural inclination towards it, and partly because one has anyhow to do something in this world; and he would, on the other hand, fulfil his moral duties to the best of his capacity, conceiving them to be above all duties of compassion.

In later years he criticised this view as a purely selfish one, since "the true and high compassion is that which one practices by setting the whole of one's self in harmony with the ends of reality, and by compelling others too to move towards those ends, and a kind heart makes itself truly and seriously kind only through an ever broader and deeper understanding.

After three years of residence in Rome, Croce returned to Naples, where he lived in the society of curious and learned old men, librarians and archivists, all absorbed in minute and painstaking historical researches. The moderate fortune which he had inherited from his parents gave him the independence he needed for his quiet, laborious tastes, and allowed him gradually to collect in his own house a very large and precious library.

To it he owed also the possibility of learning without teaching, and therefore of [Pg 11] keeping his own work entirely free from any academic taint: of subordinating his studies rather to the necessities of the development of his own personality than to those of professional specialization. Practically all the production of the years between and is concerned with one aspect or another of the history of Naples.

We have here a Croce, who, though not a professor, was yet truly a specialist: one of that great host of local and municipal historians which are to be met with in even the least important Italian towns. And undoubtedly this kind of activity offered him, as he willingly acknowledges, not only an outlet for his youthful imagination, in the reconstruction [Pg 12] of an adventurous and picturesque past, but a formal discipline of precision and thoroughness in scientific work.

But it must be remembered that municipal or regional history in Italy has in many cases the breadth and depth of national history in other countries, because of the number and variety of divergent political, literary and artistic traditions which are present in the life of each Italian city or state. And Naples, though she never had as preponderant a part in the formation of the national consciousness as either Rome or Florence, was a world in herself, with her own art and poetry, with her own philosophical and political tendencies, with her peculiar relations to non-Italian states and cultures, such as France and Spain.

Croce's Neapolitan researches, however specialized and barren they may appear at first sight, were therefore well fitted to give him, in one particular instance, that direct and concrete experience of historical reality, of a complex and variegated historical reality, which is among the necessary premises of his philosophical thought. They gave him also a clearer consciousness of the processes of thought which were naturally connected with that particular experience, and they thus helped him to penetrate the minds of his two great Neapolitan predecessors, Vico and De Sanctis.

And finally, especially through his interest in the cultural relations between Naples and Spain, they enlarged his horizon from the problems of local to those of general European history. He visited, always as a scholar, not only Spain, but France and England and Germany, constantly widening the range of his excursions in libraries and archives.

But the more he acquired of the knowledge of individual facts, the deeper he felt the futility and vacuity of their purely material accumulation. There was no end, apparently, to the labor of research and erudition, unless a guiding and limiting principle should be found: by the mere piling up of historical information, however minute and exact, it would be forever impossible to decipher the secret of the past.

No amount of erudition would ever make history. It is no wonder that to a mind which already had been preoccupied with religious and moral problems, the problem of its own work should present itself with the same intensity and in the same shape as a moral experience. He began to feel a satiety and distaste for that which he had once thought would be the labour of his whole life, and a yearning for a more satisfying, more intimate form of activity.

He felt a vague attraction towards a new type of history, moral history, in relation to which all his previous researches appeared as a kind of amorphous and unconscious preparation. He planned a book on the psychological and spiritual history of Italy from the Renaissance to our own times, and he undertook a series of studies on the relations between Spain and Italy, to be followed by similar work in regard to the other nations of Europe, as necessary to a full understanding of his main theme.

But his old methods and habits followed him in the new field: again it seemed to him that there would be no end to his merely preparatory work, once he had undertaken it in what was practically still his old spirit. In fact he had sensed a spiritual need which had announced itself by that peculiar feeling so closely resembling one of moral dissatisfaction, but he had not been able as yet to formulate the terms of his problem.

It is probable that what kept him for quite a long time from doing so was partly the character of his literary education, and partly a kind of intellectual humility, which made him distrust his own powers, on entering into a completely new form of mental activity. We know with what religious awe Croce regarded the professional philosophers at the time; and certainly nothing could have been more painful to the young and modest scholar than the thought of stepping beyond the limits of his own specialty, and invading a ground so powerfully occupied and defended.

But Croce discovered through his own experience that you cannot reject a problem, once it is forced upon you by the facts of your own life, and that philosophus fit with the same kind of necessity with which poeta nascitur. It is from this point that we can observe the transformation of the young scholar into a [Pg 15] philosopher; his philosophical career will appear to us as a continued effort towards the solution of that first problem, and of all the problems which followed in its train.

The last answer to it is in Croce's theory of the identity of history and philosophy; and the dependence of this theory on the first impulse from which the whole of his philosophy arose is clearly visible in the desire which he has again and again expressed and partly fulfilled in his latest writings, of going back from abstract and formal philosophy to the philosophy of particular facts or history: storia pensata ; "since this is the meaning of the identity of philosophy and history, that we philosophize whenever we think, whatever may be the subject or form of our thought.

I may add here, since it will be very hard to interrupt the history of his intellectual development with biographical details, that the new direction of his thought did not alter Croce's external mode of life; that the discipline acquired in his early work remained the norm of all his later activity; that he accepted public offices in his own town, and later as a senator which in Italy is a life-office and as a Minister of Public Education in the last Giolitti [Pg 16] Cabinet, certainly more out of the consciousness of a moral obligation than through his inclination or his ambition.

His life on the whole has been and is essentially that of the scholar and of the thinker: his work, a political work only in the wide meaning which Plato gives to the word. Benedetto Croce was thirty-four years old in nineteen hundred: his education if it is possible to set a term to the education of a philosopher is therefore the work of the last quarter of the nineteenth century.

A rapid examination of the intellectual conditions of Italy during those years will help us to see that education in its true light, that is, as a reaction to, rather than a fruit of, the environment. The Risorgimento, with its fifty years of wars and revolutions coming close on the heels of the great Napoleonic upheaval, left Italy materially and morally exhausted.

After centuries of foreign domination, of political and spiritual servitude, all the elements of Italian culture had been gathered by the two generations of the Risorgimento into a new culture, which was much more an instrument of combat, for the conquest of unity and independence, considered as the necessary premises of national life, than the best soil for the spiritual growth of that life after the conquest.

This new culture, in the poets who had announced and formed it, Parini, Alfieri, [Pg 17] Foscolo, Leopardi, Manzoni, in its philosophers, Rosmini and Gioberti, and in its prophet and apostle, Mazzini, had forms and spirits, the value and meaning of which by far transcended the importance of its immediate historical purpose; but through the difficulties and labors of the practical effort, it reached the end of the period shorn of a good deal of what was deepest, most beautiful, nearest to the universal, in it.

Italy in was very much like the sprinter who wins the race, but collapses at the crossing of the line. At the end of the Risorgimento, the links that had kept Italian culture in constant contact with the rest of Europe were broken, and on the other hand the local cultures found themselves, as it were, lost and submerged in the new political readjustment, threatened in their very existence by the new claim of loyalty advanced by a literary and abstract national ideal.

The duties of Italian culture, clearer to us now than to the men who lived in the midst of those events, were then, on one side, to re-establish the connection between Italian and European culture, and this time more by learning than by teaching—and on the other [Pg 18] side to utilize the less particular elements of the regional cultures as a foundation for a real and concrete and diffused cultural life in the nation.

Thus Italy becomes, at the beginning of her new, unified existence, little more than a province of European thought. She benedetto croce pdf editors around herself and she is compelled to take notice of what had happened beyond her frontiers during the last two or three centuries. It is interesting to compare the characteristics of the other great nations of Europe as they appear to Italy during and after the Risorgimento.

England, who had been a symbol of political liberty, a source of political and economic wisdom, reappears as a model of industrial development and at the same time as the proclaimer of a new creed to the world, the creed of evolution, which after having infused a fresh spirit in the natural sciences with Darwin, seems to promise a new interpretation of human life, a new organization of science and of social thought, with Spencer.

Germany had saturated with the romantic atmosphere of her poetry the passionate struggle of the times, and she had captured a little band of thoughtful patriots, among whom we find Croce's uncle, Bertrando Spaventa, with the fascination of her new metaphysics, in which they found the fulfilment of all the promises of Italian thought in the foregoing centuries; but after her victory over France, the same cause that makes French influence less vigorous, makes also German influence less deep and less inspiring.

A Germany who has like Faust sold her romantic and metaphysical soul, yields only a shadow of her great historical and philosophical culture of the eighteenth and of the first half of the nineteenth century, though a tremendously powerful one, and such that for a long time it overawes the academic mind not of Italy only, but of the whole continent.

A narrow and materialistic philology, under the name of historical method, becomes the heir to the humanistic tradition, and substitutes itself for every native impulse, even in fields in which Italian thought had been master for centuries, as in that of law: where it mercilessly destroys, of the ideologies of the Risorgimento, not only that which was arbitrary and fanciful, and therefore destined to perish, but even that which through the subsequent course of history was to prove vital and sound.

The Italian school of international law, the new conception of the Law of Nations, for instance, which was the fruit of the Italian juridical tradition during the [Pg 20] experiences of the Risorgimento, and which is the more or less consciously accepted foundation of all the doctrines of international relations striving for realization in our times, in no country and in no schools was so resolutely repudiated as in the Italian universities.

And it could not have been otherwise, since the new philology was as static and deterministic a doctrine, only more logically and rigorously so, as the evolutionary positivism which we had learnt from England. The faults of Italian culture during this period are therefore the faults of the other European cultures which Italy had to assimilate: at a time when Italy was most in need of cultural help from without, she found that, for reasons infinitely complex and totally different from those which had caused her own exhaustion, the other nations of Europe were also spiritually exhausted.

And yet it cannot be said that from these very faults Italy did not draw some useful lessons. The so-called historical method, which completely disregarded the great forces of history, and made of the least significant historical datum a Ding an sich in which the mind of the scholar seemed to find its ultimate object, proved in the end to be a salutary discipline as against the facile and enthusiastic generalizations of the historians of the Risorgimento.

Positivism, however barbarous and uncouth in itself, was a powerful weapon for the destruction of the last remnants of a more or less mythological metaphysics, and in that sense it afforded an example [Pg 21] of intellectual honesty; and at the same time it awakened the consciousness of the continuity of natural and spiritual life, announcing, though in a hasty and imperfect synthesis, what every philosophy of the future will have to be.

And about the middle of the period which we are now considering, the only real contribution of Germany to European thought in the second half of the century became known in Italy with the advent of Marxism, in which we found a new conception of history, in so far adequate to the true spirit and conditions of the times, as it afforded to blind social forces, striving for political expression, an interpretation of their needs and a rationalized programme of action.

The analogies between this general cultural atmosphere, and the present conditions of the intellectual world in America, are, provided we do not stress them too hard, so striking that I cannot refrain from calling the attention of the reader to them. I believe this will help him to apply a good many of Croce's criticisms and ideas to tendencies and problems with which he is thoroughly familiar.

The most recent forms of American philosophy, pragmatism, instrumentalism, realism, are indigenous elaborations of that same English positivism and empiricism which was dominant in Italy a generation ago: the relations between science and philosophy are seen in the same light in America to-day as in Italy before the beginning of this century.

Even in fiction America is to-day trying her hand at verism, and in poetry, apart from a few marked exceptions, she is experimenting in the same spirit in which we began to follow, about the end of the period, the most recent fashions of Paris in verslibrism and decadentism. In academic circles German philology has maintained its sway for a much longer time than in Europe, and the war has brought about more an emotional than an intellectual consciousness of the need of a vaster and deeper understanding of history.

On the whole, Italian culture was suffering from the effects of the same delusion which accounts for the straits in which American culture is to-day: that European culture could be assimilated through its representatives at one particular moment only, and [Pg 23] as if it were at the surface of time, rather than by the only legitimate and fruitful method, which is that of delving beneath that surface for the truly fundamental contributions that each nation has made to the common mind.

Not one of the nations of Europe was then, or is now, at one of those turning points in the history of culture in which principles of universal value are elaborated within the limits of a single national group. The only possible exception was that of Russia, sending out to an age-worn Europe a fresh message of human pity and Christian love in a succession of epic masterpieces; but the quality of the message was such as to affect the heart much more than the intellect, to produce a new and deeper feeling rather than a sounder knowledge.

Two great individual figures, however, dominate the whole period, and among so many contrasting currents of thought and feeling, among the fluctuating fashions of the times, connect the new generations with the traditional elements of Italian culture. And what made the secret of the strength of the one as well as of the other, was their fidelity to the regional traditions from which they were issued, coupled with a power to invest them with a much broader significance than they had ever possessed.

With De Sanctis, [Pg 24] the speculative trend of the Southern Italian mind, with Carducci the humanism of Florence and Tuscany, for the first time in history become real elements of a greater national consciousness. Neither the one nor the other was, moreover, without a knowledge of, and a taste for, foreign cultures; but what they gained from these were elements of more permanent value than the ones which attracted the attention of the crowds, and they both succeeded in grafting those foreign elements on their native dispositions in such a way and with so little violence that they seemed to belong rightfully to them.

This is true of what De Sanctis learnt from the idealistic philosophers of Germany, and particularly from Hegel, as well as of what Carducci acquired from the great poets and historians of the two previous generations in France, in England, and in Germany. Nor should we marvel at this, since by going deep enough or high enough into any of the European cultures, it is always possible to find a level that is common to all of them.

His education had been partly philosophical, of old Italian and modern German philosophy; and partly grammatical and rhetorical, in those literary doctrines of the old school which embodied a secular experience, and in comparison [Pg 25] with which the modern science of literature is ineffably shallow and puerile. This is the principle which he had constantly in mind in approaching the concrete works of poetry, and which enabled him to analyze and reproduce the terms of the spiritual experiences of which they are an expression.

Thus his Essays and his History of Italian Literature, though in a sense the purest and most genuine kind of literary criticism, are at the same time a complete spiritual history of a people, as it reveals itself in its literary manifestations, such as no other country possesses. It was only unwittingly, and through the [Pg 26] intermediary of a German disciple of De Sanctis, Gaspary, who wrote a standard handbook of Italian literature, that they came to accept the greatest part of his interpretations, and followed the main directions of his thought in their own researches.

As his predecessors had been, he was not only a poet, but also a student and historian of literature, of literature as the only field in which that life had truly realized itself. But though his contributions to the study of Italian literature were many and important, and the knowledge and taste which were the instruments of his art made of him an exquisite critic of poetry, yet what even in his historical and critical prose attracts us most is his lyrical imagination, his poetry.

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