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Dialogues

Here is a book just released, and already won me over! Moreover Leone Jew, or, more precisely, Abrabanel Yehudah, the Portuguese jew who wrote these dialogues , without being able to see printed, it can be considered the author of a bestseller (as does my friend Eugenio in 'Introduction ) Renaissance text that has enjoyed an extraordinary success.

Love is the golden vein of the Renaissance, after all, and not just because the theme is purely platonic, but also because at that time if it makes a theory on a large scale and at different levels. Leo (the name Judah is attributed to Leo on the basis of Genesis , 49.9, "Judah is a lion") is cut out, in my opinion, an area of \u200b\u200bunique theoretical scenario because it is symmetrically away the sophisticated processing Ficino both raw and polished examination that Bruno makes love in its most radical (and municipalities) that have the desire and passion. Leo makes his characters talk about Sophia and Philo, namely the wisdom and falling in the background and detail of perpetual courtship

knowing, Sophia, because in my love and desire (p. 7).

are the first words he said Philo, that the beloved and desired replica, curious, knows how to be people of love nibble, but not defeated by it:

discordant seem to me, Philo, these effects that the knowledge of me in you produce, but perhaps the Passion makes you say so (p.7).

If these dialogues were entitled Polls love would have had less success, I think. Because the strength of this work is to dig and theories to emerge from an act of love, a courtship that is a circle and a Reciprocal probing. This leads me to think that every courtship (which is not reduced to a whistle behind a miniskirt: us kids of the fifties we did) is an effort to acquire knowledge, a study, but also, conversely and correspondingly, each study, any serious consideration ( than the gobble news and gossip) is a courtship, an effort of a different nature, which tends to satisfy a desire.

But let us proceed with order. Who was this my lord Judah Leone-jew? Who can say. Of him we do not know almost nothing, except that, perhaps, was born in Lisbon between 1460 and 1465, while that in 1492 Christopher Columbus landed on the shores of the new world, the family landed in Abrabanel Mergellina and Naples was apparently long lion, making travel along the peninsula. He died in the twenties: given a little 'hazy, but we must be content. It is certain that he was a physician, it is certain that he read Marsilio Ficino (obligatory passage of all the theorists of love), it is very likely that had his training in which the elements typical of the peripatetic intertwined with Jewish and Arab, as was the case for all members of the Jewish community.

The Dialogues of Love saw the light only in 1535, through the work of a certain Mariano Lenzi that, as a tribute to a beautiful woman he loved, not having enough spirit to dedicate something of his own, original, the dedicated a result, "born in the gardens of others," confesses the same as in the dedication Lenzi A the brave Lady Aurelia Petrucci .

is an oddity, but that is also a Platonic topos (or a Platonic element): the author is almost totally mysterious, do not even know if you wrote the work directly in Italian or not (Lenzi says he spoke on the text to make it clear, which suggests an imperfect knowledge of the Italian part of Leo, which might for that reason I wrote the first work in Latin), the posthumous work itself out (ie completely Sganga author), the receiver makes his own, but use it to pay homage to a woman who did not report any (as far as we know) with Leone. A chain of references to something to something else, someone to someone else: the famous criterion of the model and the image of Plato's memory is here thoroughly checked, since in fact the distance that separates the author from what he says is such as to leave almost believe that they support the things said by the sun, which are alive and are valid regardless of the pen that he penned. We are, in fact, present a direct manifestation of ' idea in its most high (or more proximately platonic, if you want).

The book and its ideas will impose themselves: they are a bit 'like the self-closing doors, which can also break if they are forced by an external hand. This automation makes me think that love is like this: a character of eternity's got no doubt, a universal character well, and even has a character of necessity, because it is inevitable.

also think the advantage of the gray matter, little or much it may be, is inevitable and universal, so that there are those who can not stop a moment and are continually challenged intellectually.

But mecessità of mind we know deep down her daily show, finance Clubs: thinking is like breathing, you can not do without, so much so that the mind works when we do not want.

Love no. It is necessary, inevitable and universal in another sense: in the practical sense, since it requires the presence another "object", that is what we want. The process is more or less the following: we stumble into something that maybe was not there before, we consider for a moment (we know it, you might say), then we begin to desire it, because we feel a strong impulse towards it. A silly cultural tradition requires us to suppose that this impulse does not come from the mind, by reason, but that depends on a failure, the prevalence trends of passion. The passion, have taught us, we must control it sopirla because crowd. This is not true, the passion and desire are the first and most immanent form of understanding of reality: an admission of consistency the real, because in fact I can not wish that what I have admitted that exists and, indeed, precisely because there I would have immensely in some form (for example, profound knowledge, such as a stable romantic relationship, for example sex , for example, the purchase by credit card, etc...)

With Leo kicks off rehabilitation of desire, which presumes a certain mitigation dell'intelletualismo, that attitude of love that binds to the existence and knowledge of things. Sofia, who is wise with a wisdom technical, speculative, but not full of wisdom (ie also moral), says:

then I would say that love requires knowledge of things that are, and the desire of those who are not and those that we are free (p. 10 ).

This is because the desire is bizarre, messy, can not focus on what is good. But Philo, who is the lover, the one who knows that that is the desire of love is an active (because it is also an active part of knowledge), respond

we want well not always what Aviam, but not what is not: indeed the desire of things wont be who they are as we can not have (p. 11).

There is another important element in Leo: the desire and passion are not alien to reason, but part of it. The reason has within it an incentive, one might say, that embodies the knowledge, as this gives way to desire:

The perfect and true love, which is what I I'll take you, is the father of the child of desire and reason, and me in the line finding the right has produced. For, knowing thee to be in virtue, wit and grace of no less admirable attraction of great admiration, my will desiring to your person, which is rightly considered to be the reason in all things good and excellent and worthy of love, this affection and love in you did convert me, creating desire in me that you will convert, so that I can be loving the same person you love, and love in equal one face of two minds (pp. 50-51).

Here's another aspect of Renaissance culture: a sense of unity, which is a concept that was strongly need the desire, the size of the practical and operational reasons, because the drive is not the abstract and assumed identity, but synthetic unity, or to put the Jew Leo (but also to Bruno) is conversion: the two, thanks to the desire, are converted into each other. In other words, the unit assumes the dualism and a criterion for resolving the dualism. This medium, in which the Aristotelian logic of identity is increasingly empty, is the real area where the fruits ripen the highest in the Italian Renaissance.

When I was teaching anthropology, philosophy seeks to understand these issues implicit in any theory of love, because from here you can then open passages significant to study the evolution of Western thought. In one of these courses I was assigned the reading of the first dialogue of Leone. But the book was not the only way (looking at the network) was the downloading of a text transcript of which I do not know loyalty. To my amazement the students were excited to read this and some of them it was almost upset. Little to do: Men and women De Filippi is a dominant model of communication in this field, but the answer to this flaw, and manipulation can not be silent, or reject the theme of love in the blind alley of relational psychology. There is a deep connection between love and knowledge, as there is one between reason and will. But unfortunately, the philosophers, smontanti by decades of ideological campaign, they are unable to reproduce the issue, both in theoretical and historical, and ridicule the question. And that's why you get students who did not believe even possible to understand something of the world through the story of what the great thinkers have said love, philosophy of love.

This is a cheers to Giovannozzi Delfina, who worked on this new edition of the text, and good at Eugene Canon that he moved it.

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From the second flap

Three Dialogues love Leo Jew (Judah Abrabanel), presumably written at the beginning of the sixteenth century and published posthumously in 1535, is one of the basic texts of the philosophy of love of the Italian Renaissance. Mysterious and work together, lucky between the year of first publication and 1607 editions twenty-five met with sustained success throughout the seventeenth century and, to some extent, in the next century.

The author, a true philosophical talent, is a fascinating figure of letters and medical Asperti at various currents of thought.

His Dialogues love are a synthesis between tradition unmatched Plato, Aristotle, the Arab culture abraica, biblical exegesis.

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