The Theory of Mind as Pure Act
- Idioma:
- inglés
- Traducción:
- H. Wildon Carr
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~100.000 palabras · 485 pasajes
Cita esta obra
- APAGiovanni Gentile. (n.d.). The Theory of Mind as Pure Act (H. Wildon Carr, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/es/works/giovanni-gentile/the-theory-of-mind-as-pure-act
- MLAGiovanni Gentile. The Theory of Mind as Pure Act. Translated by H. Wildon Carr. Digital reproduction, SigPhi, https://sigphiai.com/es/works/giovanni-gentile/the-theory-of-mind-as-pure-act.
- ChicagoGiovanni Gentile. The Theory of Mind as Pure Act. Translated by H. Wildon Carr. Digital reproduction, SigPhi. https://sigphiai.com/es/works/giovanni-gentile/the-theory-of-mind-as-pure-act.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
La obra central de Gentile, de 1916, donde lleva el idealismo hasta el final: no hay nada fuera del acto de pensar mientras se piensa.
Contexto e historia
Su «actualismo» sostiene que todo lo que existe existe dentro del acto presente del pensamiento, y que un pensamiento ya pensado no es pensamiento sino cosa. De ahí una filosofía de la educación y de la historia que tuvo mucha influencia en Italia. Eso es una parte de lo que hay que saber; la otra es que Gentile fue ministro de educación de Mussolini en 1922, redactó el «Manifiesto de los intelectuales fascistas» en 1925 y escribió la parte doctrinal de la entrada «fascismo» de la Enciclopedia italiana firmada por Mussolini. Fue fusilado por partisanos en 1944. Está en el corpus porque es una pieza real de la historia de las ideas y porque su filosofía es discutible en sus propios términos; leerlo sin saber lo demás sería leerlo mal.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
came himself to deny the ideality of the real. In § 2. Berkeley's declaring that reality is not properly an self-contra- object of the human mind and contained diction. therein, nor, strictly speaking, a thought of that mind, but the totality of the ideas of an objective, absolute Mind, whose existence the human mind pre supposes, he contradicted the fundamental principle of his whole thought. Berkeley, indeed, even while saying esse est percipi, even while making reality coincide with perception, distinguished between the thought which actually thinks the world, and the absolute, eternal Thought, which transcends single minds, and makes the development of single minds possible. From the empirical point of view, at which, as a pre-Kantian idealist, Berkeley remained, it is obvious, and appears incontrovertible, that our mind does not think all the thinkable, since our mind is a human mind and therefore finite and the minds of finite beings exist only within certain limits of time and space. And then, too, we are able to think there is something which exists, even though actually it may never yet have been thought. It seems undeni able, then, that our mind has not as the present object of its thought everything which can possibly be its object. And since whatever is not an object of human thinking at one definite, historical, empirical, moment, seems as though it may be such an object at another EMPIRICAL IDEALISM 3 EMPIRICAL IDEALISM 3 such moment, we come to imagine another thinking outside human thinking, a thinking which is always thinking all the thinkable, a Thought which transcends human thought, and is free from all the limits within which it is or can be circumscribed. This eternal, infinite, thinking is not a thinking like ours which feels its limits at every moment. It is God's thinking.…