Sacrifice in Hegel's Phenomenology of Spirit

Submitted to the "British Journal of the History of Philosophy"

In this paper I apply the post-Kantian revisionist interpretation of Hegel, and specifically the recognition-theoretic approach, to the notion of sacrifice in the Phenomenology of Spirit. Firstly, I conduct a preliminary analysis by examining the general meaning of sacrifice as a form of determinate negation. Secondly, I focus on two phenomenological moments (the struggle between “faith” and “pure insight”, and the cult) in order to answer the question, “Is an authentic (effective and unselfish) sacrifice possible?” Finally, I argue that sacrifice should be considered as a Darstellung, and I explain the twofold connection between sacrifice and recognition. I conclude that there is no sacrifice without recognition, and the process of recognition is intrinsically sacrificial.

Solger and Hegel: Privation and Negation

published in 'International Journal of Philosophical Studies' 17 (2/2009): 173-187

This paper is a comparison, mainly focused on the notions of negation and privation, between G. W. F. Hegel’s philosophy and the thought of his contemporaneous K. W. F. Solger (1780 – 1819), and has two related goals. Firstly, after briefly clarifying the theoretical core of Solger’s thought, I will analyze his metaphysics from Hegel’s point of view, emphasizing that double negation, expressed by the notion of sacrifice, is, for Solger, the fundamental structure of the relationship between the finite and the Infinite. Secondly, I will investigate the main reasons behind Hegel’s criticism of Solger, show that each of them has different conceptions of privation and negation, and conclude that Solger and Hegel have different aims. Hegel’s aim consists in recomposing the unity of the finite and the infinite, whereas Solger’s thought is structured on the rupture between these two.

Solger’s Notion of Sacrifice as Double Negation

published in 'Heythrop Journal' 50 (2/2009): 206-214

The main aim of the paper is to clarify the theoretical core of Solger’s thought, the foundation for his aesthetics. Firstly I analyze Solger’s dialectic of double negation. Secondly I focus on Solger’s gnoseology, which is orientated toward the objective of grasping the equilibrium between the Infinite (God) and the finite (world) consisting in the double negation. Finally, I investigate the notion of sacrifice, connecting it with Solger’s ironic dialectic and showing its relevance to a complete understanding of his thought.

The Sacrifice of the Overman as an Expression of the Will to Power. Anti-Political Consequences and Contributions to Democracy

in H. Siemens (Ed.), Nietzsche, Power and Politics (Berlin & New York: de Gruyter, 2008): 269-296.

In the last few years, the compatibility of Nietzsche’s thought with democracy has become a subject of dispute. Two positions seem to be the most popular. Some interpreters use Nietzsche for theories of agonistic egalitarian democracy . Others think that this use of Nietzsche is inconsistent with his thought and stress its incompatibility with democratic commitments, such as human rights .
I examine a notion that has not been sufficiently investigated within Nietzsche’s thought, that is, the notion of sacrifice. I identify three meanings of the notion of sacrifice that respectively relate to master morality, slave morality and active nihilism. Then, I examine the political implications of each of these meanings and will demonstrate how the notion of sacrifice is linked both to Nietzsche’s dismissal of modern democracy as an expression of ‘passive nihilism’, and to the role of the overman. I then show that Nietzsche’s active nihilistic conception of sacrifice oscillates between two approaches to the notion of sacrifice, which have been articulated by two different interpretations of Nietzsche’s thought. If the postmodern approach of authors such as Pierre Klossowski is adopted, sacrifice becomes above all ‘sacrifice of the self’ and coincides with the suppression of the principium individuationis, with the consequent risk of a linguistic and rational aphasia. If the post-Kantian approach of authors such as Will Dudley is adopted, the capacity to sacrifice others has to be considered regulatively as a fundamental feature of the overman. Finally, I argue that if the latter approach is adopted, the regulative notion of sacrifice can present a constructive criticism of contemporary democracy.

Metaphilosophical Reflections on Theism and Atheism in the Current Debate

in P. Quadrio, C. Besseling and F. Di Lauro (Eds.), Politics and Religion in the New Century: Philosophical Perspectives (Sydney: University of Sydney Press, 2009).

Girard and Anselm. Ontological Argument and Mimetic Theory

to be published in "Analecta Hermeneutica" 2 (2010), forthcoming.

I explore a little-noted dimension of Girard's thought, his proof for the existence of God, showing its connections to the ontological proof, and raising questions about the legitimacy of such an attempt in a post-metaphysical age.

Literary Aesthetics and Knowledge in Girard’s Mimetic Theory

published in 'Literature & Aesthetics' 17 (1/2007)

René Girard’s mimetic theory has significantly influenced the fields of comparative literature and cultural studies, as well as sociological anthropology and philosophy. Nevertheless, I argue that a somewhat different line of interpretation, an interdisciplinary one, has not been sufficiently investigated. This involves an interpretation which focuses on the vicissitudes of the mimetic and “victimage”  circle not (or not only) in sociological terms, but by analysing their articulation on the level of knowledge.
The sociological and epistemological perspectives do not exclude each other, but can be integrated. The main aim of this paper is to clarify this articulation, and to show that integration between these two perspectives is possible only by bringing into play a real ‘literary aesthetics’. The notion of literary aesthetics needs to be considered in both the common and the etymological sense, as a theory of feeling and of experiencing. In doing so, I firstly cover in brief the main stages of Girard’s thought in the light of this perspective, to then focus on the relationship between literary aesthetics and knowledge. Finally I argue that this picture, if seriously considered, could lead to a mystical outcome, and will discuss the possible alternatives to that outcome.

‘If there is a plot’. Gabriel Marcel and Second-Degree Reflection

in A. Wiercinski (Ed.), Between Description and Interpretation: The Hermeneutic Turn in Phenomenology (Toronto: The Hermeneutic Press, 2005).

I analyze the relationship between Gabriel Marcel and phenomenology. Then, I focus on some central nucleuses of Marcel’s thought: the notion of body, the notion of existence and the notion of “secondary reflection” (or “second degree reflection”). I show the connection among these themes through an analysis of the problem of universality. Finally, I wonder whether it is possible to speak of a “Marcellian hermeneutics”.

Mimetic Theory and Hermeneutics

published in 'Colloquy: Text Theory Critique' 9 (2005)

The thought of René Girard has been object of much interest in the last few years, both in the 'Continental' and in the 'English-speaking' philosophical areas. Nevertheless, Girard's thought is not always accepted in the academic circles. The main cause for this is that his theory is considered too 'philosophical' in the Human Sciences Departments, and it
seems too close to cultural anthropology and literary criticism to be appreciated by philosophers. This is the reason why it could be fruitful to focus the attention on the philosophical aspects - I am tempted to say 'on the
central philosophical nucleusì - of René Girard's way of thinking.
I clarify what is meant exactly by 'philosophy' within the mimetic theory of René Girard and I define the borders of the
problem of the 'death of philosophy,' as it appears from Girard's work. Then, I focus on hermeneutic philosophy and its relationship with the mimetic theory. Finally, I will try to answer a question which I consider absolutely central: is it still possible to speak of 'philosophy' within the Girardian universe?