CONVEGNO DI ERANOS 2015 CON TRADUZIONE SIMULTANEA Le origini del male. Figure e questioni dagli abissi della condizione umana 9-12 settembre 2015 ERANOS CONFERENCE 2015 WITH SIMULTANEOUS TRANSLATION The Roots of Evil. Figures and Issues from the Abysses of Human Condition September 9 12, 2015 ERANOS CONFÉRENCE 2015 Avec traduction simultanée «Les origines du mal. Figures et questions devant les abîmes de la condition humaine» 9-12 septembre 2015
Presentazione Il Male, nelle sue forme storiche plurali, rappresenta la dimensione tragica e inaggirabile della condizione umana. Si ripresenta puntuale, ovunque e in ogni tempo, assumendo talvolta vesti diverse, talvolta manifestandosi con uno stesso volto, comunque sempre impietosamente indifferente alle ragioni dell esistenza e del suo dinamismo. La sua irruzione devasta le molteplici sfere della vita individuale e sociale, costringendole a ripensarsi nei loro valori e nelle loro finalità. Spinge alla difesa e all attacco. Il suo apparire può essere evidente, riconoscibile oppure celato sotto mentite spoglie, in ogni caso devastante nei suoi effetti, siano essi immediati o dilazionati. Ma qual è l origine del male, quali sono le forme principali della sua ricorrenza? Ha realtà propria e indipendente o è un mero effetto della nostra brama di potere, del nostro desiderio inappagabile di possesso, dell inevitabile imperfezione della condizione umana? Presentation In its historical forms, Evil represents the tragic and unavoidable dimension of human condition. It timely recurs, always and everywhere, and it acquires different guises each time. Sometimes it shows itself with the same aspect. Nonetheless, it is always pitiless and unmoved to the reasons of existence and to its dynamism. Its irruption destroys the many spheres of individual and social life, forcing them to re-think about themselves in terms of values and purposes. It incites us to attack and to protect. Its standing out can be evident or, rather, hidden under false pretenses. In any case, it is devastating in its immediate or deferred effects. But what are the roots of evil? What are the main forms of its recurrence? Does it have an independent reality by its own or, rather, is it a mere effect of our longing for power, of our unquenchable desire of possession, or of the unavoidable imperfection of human condition? Présentation Dans ses formes historiques pluriels, le Mal représente la dimension tragique et incontournable de la condition humaine. Il est là ponctuel, n importe où et n importe quand, parfois en assumant les vêtes les plus disparates, parfois se manifestant avec un même visage. En tout cas : toujours impitoyablement indifférent aux raisons de l existence et à son dynamisme. Son irruption dévaste les sphères plurielles de la vie individuel et sociale, en les obligeant à repenser leurs valeurs et leurs finalités. Il contraint aussi à la défense et à l attaque. Sa manifestation peut être évidente, reconnaissable ou, au contraire déguisée, mais aussi dévastatrice que silencieuse dans ses effets, soit ils immédiats ou différés. Mais quelle est-elle l origine du mal, quelles sont-elles les figures principales de sa récurrence? Possède-t-il une réalité à soi et indépendant ou est-il un pur effet de notre brame de pouvoir, de notre désir insatiable de possession, de l inévitable imperfection de la condition humaine? 2
PROGRAMMA PER / PROGRAM FOR / PROGRAMME POUR Mercoledì 9 settembre / Wednesday, September 9 / Mercredi 9 septembre Eranos, Ascona-Moscia Sala delle conferenze / Lecture hall / Salle des conférences 14h00-14h30 14h30-15h30 15h30-16h00 16h00-17h00 17h00-17h30 Introduzione al Convegno / Introduction to the Conference/ Introduction à la Conférence Coïncidence des opposés, non-dualité ou catharsis tragique : Trois visions du mal et de son intégration par la psyché Pausa caffè / coffee break / pause café (Seconda parte / second part / deuxième part) Discussione / discussion / discussion FABIO MERLINI (Eranos Foundation / IUFFP) FRANÇOISE BONARDEL (Université Paris 1 Panthéon- Sorbonne) PROGRAMMA PER / PROGRAM FOR / PROGRAMME POUR Giovedì 10 settembre / Thursday, September 10 / Jeudi 10 septembre Eranos, Ascona-Moscia Sala delle conferenze / Lecture hall / Salle des conférences 09h30-10h30 10h30-11h00 11h00-12h00 12h00-12h30 13h00-14h30 14h30-15h30 15h30-16h00 16h00-17h00 17h00-17h30 Nel labirinto dell inconscio. Il peccato e la psichiatria dei romantici / Into the Unconscious s Labyrinth Sin and Psychiatry in German Romanticism (Simultaneous translation from Italian into English) Pausa caffè / coffee break / pause café (Seconda parte / second part / deuxième part) Discussione / discussion / discussion Pranzo / lunch / dîner La questione dell'origine del male in Platone e nella tradizione platonica antica / The Question of the Origins of Evil in Plato and in the Ancient Platonic Tradition (Simultaneous translation from Italian into English) Pausa caffè / coffee break / pause café (Seconda parte / second part / deuxième part) Discussione / discussion / discussion STEFANO POGGI (Università di Firenze) FRANCO FERRARI (Università di Salerno) 3
PROGRAMMA PER / PROGRAM FOR / PROGRAMME POUR Venerdì 11 settembre / Friday, September 11 / Vendredi 11 septembre Eranos, Ascona-Moscia Sala delle conferenze / Lecture hall / Salle des conférences 09h30-10h30 Lo sporco e il male: canalizzare flutti e flussi / Filth and Evil : Canalizing Waves and Flows (Simultaneous translation from Italian into English) 10h30-11h00 Pausa caffè / coffee break / pause café 11h00-12h00 (Seconda parte / second part / deuxième part) 12h00-12h30 Discussione / discussion / discussion 13h00-14h30 14h30-15h30 15h30-16h00 16h00-17h00 17h00-17h30 Pranzo / lunch / dîner Le origini del male nello gnosticismo / The Origins of Evil in Gnosticism (Simultaneous translation from Italian into English) Pausa caffè / coffee break / pause café (Seconda parte / second part / deuxième part) Discussione / discussion / discussion ROBERTO CAZZOLA (Adelphi) GIOVANNI FILORAMO (Università di Torino) PROGRAMMA PER / PROGRAM FOR / PROGRAMME POUR Sabato 12 settembre / Saturday, September 12 / Samedi 12 septembre Monte Verità, Ascona Sala Balint / Balint hall / Salle Balint 09h30-10h00 Il male e la catastrofe dell immediatezza: una lettura di Günther Anders / Evil and the Catastrophe of Immediacy: A Reading of Günther Anders (Simultaneous translation from Italian into English) 10h00-11h00 Evil A Paragon of Lustre / Il male: un modello di lucentezza (Simultaneous translation from English into Italian) 11h00-11h30 Pausa caffè / Coffee break / Pause café 11h30-12h30 (Seconda parte / second part / deuxième part) 12h30-13h00 Discussione / discussion / discussion 13h00-14h30 Pranzo / lunch / dîner 14h30-15h30 Morte dell eroe e occultamento dell Ombra / Hero s Death and Shadow s Occultation (Simultaneous translation from Italian into English) 15h30-16h00 Pausa caffè / coffee break / pause café 16h00-17h00 (Seconda parte / second part / deuxième part) 17h00-17h30 Discussione / discussion / discussion FABIO MERLINI (Eranos Foundation / IUFFP) DAVID L. MILLER (Syracuse University) AUGUSTO ROMANO (International Association for Analytical Psychology) Ogni conferenza prevede un tempo congruo per la discussione / Each lecture should include an adequate time for discussion / Chaque conférence devrait inclure un temps suffisant pour la discussion 4
RELATORI E ABSTRACT / LECTURERS AND ABSTRACTS / CONFERENCIERS ET RESUMES Coïncidence des opposés, non-dualité ou catharsis tragique : Trois visions du mal et de son intégration par la psyché FRANÇOISE BONARDEL F ort de son expérience de thérapeute, Jung a toujours refusé de voir dans le mal une simple privatio boni. Comment dès lors restituer au mal la réalité substantielle dont l a dépouillé la théologie chrétienne sans souscrire aux propositions gnostiques et manichéennes? Comment surtout parler de «mal absolu» ce que fait Jung dans Le Livre Rouge si le mal est assimilable à l ombre dont l intégration conduit à l individuation? Riche de ses audaces comme de ses incertitudes, la pensée de Jung esquive par ailleurs deux confrontations qui pourraient se révéler tout aussi décisives pour notre temps que celle avec l alchimie : avec le non-dualisme asiatique d une part, intégrant lui aussi à sa manière les opposés (bien / mal) ; et avec l esprit de la tragédie dans lequel Nietzsche voyait une véritable thérapie offerte par le génie grec à l Occident qui, devenu chrétien, pense du même coup promouvoir «l Empire du Bien» (P. Muray). F rançoise Bonardel, philosopher and writer, is Professor Emeritus at the Université Paris 1 Panthéon-Sorbonne, where she taught Philosophy of religions (1989 2009). In his research, she is inspired by ancient traditions (Hermeticism, Gnosis, Alchemy) to renew the approach to contemporary issues (Des Héritiers sans passé Essai sur la crise de l identité culturelle européenne, 2010), or propose a new interpretation of classical works (Triptyque pour Albrecht Dürer La conversation sacrée, 2012). Alchemy is for her a vision of the world and a state of mind, whose tracks are still alive in modern thought and creation (Philosophie de l alchimie Grand Œuvre et modernité, 1993). She is the author of a dozen books combining philosophy and poetry, reflection on religion and art, and many articles for French and foreign journals and collective work (such as the Dictionnaire des femmes mystiques, 2013). Member of the Institut d Études Bouddhiques (IEB) since 2001, she provides lessons on the acculturation of Buddhism in the West and its possible relationships with Western Philosophy (Bouddhisme et philosophie, 2008; Bouddhisme tantrique et alchimie, 2012). Her book on Antonin Artaud was recently reissued (Antonin Artaud ou la fidélité à l infini, 2014). Her next essay will focus on the gnostic dimension of Carl Gustav Jung s Red Book. 5
Lo sporco e il male: canalizzare flutti e flussi [Filth and Evil : Canalizing Waves and Flows] ROBERTO CAZZOLA Il Male è stato spesso identificato con lo sporco. Ma chi stabilisce che cosa è sporco e che cosa è pulito, puro o impuro, sano o patologico? E in base a quali criteri si procede alla bonifica? In genere è la dittatura (il pensiero unico) a stabilire che cosa è sporco, impuro o malato e che cosa è igiene della razza e igiene sociale (e chi è il parassita che, di volta in volta, diffonde i virus e va dunque eliminato). Il nazionalismo e il razzismo praticano la pulizia etnica. L antisemitismo nazista dichiara judenrein (ripulita dagli ebrei) una città in cui nessun giudeo è sopravvissuto al massacro o alla deportazione. Il sogno totalitario è quello di purificare un mondo contaminato dal nemico (biologico o di classe) e contaminato dalla mescolanza: il sogno di estinguere per sempre sporco, melma e nemico in un universale ripulisti. Nessuna palingenesi nazionalista, sociale o religiosa potrà mai eliminare però le deiezioni, che andranno piuttosto canalizzate e regolamentate. I flutti sporchi scorrono sotto la città, in un reticolo complesso e articolato che costituisce una seconda città invisibile ma reale, e bisognosa di manutenzione, i flutti sporchi della mente scorrono sotto la calotta cranica, altrettanto invisibili e altrettanto reali e bisognosi di manutenzione e incanalamento. Talora acque potabili e acque luride scorrono parallele: l acquedotto accanto alla fogna, che qua e là tracima. Nel suo commento alla Gradiva, Freud scrive: il confine fra gli stati psichici definiti normali e quelli patologici è per un verso puramente convenzionale, e per l altro così fluido che ognuno di noi rischia di sorpassarlo più volte nel corso di una sola giornata. Nell immaginario collettivo, narrativo e cinematografico la città ctonia è vista come ricetto di delinquenti, rivoluzionari o controrivoluzionari: di pericoli sociali, in ogni caso. Ma nelle fogne dei ghetti di Vilna e di Varsavia la resistenza ebraica combatte la sua eroica e disperata battaglia. Nei lager sotterranei del Reich Millenario gli schiavi di Hitler costruivano le Wunderwaffen: V1 e V2: dentro autentiche caverne alimentate da nuovi Stige e nuovi Lete. Nuovi Acheronte. Nei bunker sotterranei si rifugia il Potere paranoico e sanguinario giunto allo stremo: si chiami Hitler o Saddam Hussein. Flutti e maree da sempre suscitano angosce in chi ha la fobia della contaminazione, e vengono strumentalizzati dalla politica e dai suoi demagoghi: la marea rossa dopo la rivoluzione bolscevica, la marea gialla, la marea di migranti oggi. Chi innalza l argine e contro chi e con quali mezzi? Il contributo si propone di affrontare il Male dalla prospettiva del sottosuolo: là dove scorrono i flutti luridi, che spesso si ingorgano nelle cloache delle città e della mente, e muove dal romanzo dello svizzero Hugo Loetscher Abwässer (L ispettore delle fogne, messo in corto circuito con altri romanzi, come Die Geächteten [I proscritti] di Ernst von Salomon, uno dei cospiratori contro Walther Rathenau). In un intervista del 1993 Loetscher avverte: Il libro era scritto contro quanti pensavano di fare dell'uomo un essere assolutamente puro e si basava sulla riflessione teologica che lui, però, peccherà sempre. Insomma, per me era una specie di moderna teodicea. Peccherà, ma noi dobbiamo sorvegliarne le fogne. R oberto Cazzola is in charge of the German literature for Adelphi publisher since 1995. From 1974 to 1995, he worked for Einaudi publisher. He previously taught at the Faculty of Romance Studies of the University of the Universität Wien. He now cooperates with the Justice and Literature seminar at the Università Cattolica del Sacro Cuore in Milan and with the Wertewelten seminar at the Universität Tübingen. Among his publications, Il caso Austria. Dall Anschluss all'era Waldheim (written along with Gian Enrico Rusconi, 1988), the book of narratives, La fedeltà (1999), and the novels, Lavati le mani, Elmar (2005) and La delazione (2009; 2010 Mondello International Prize). For Adelphi, he translated into Italian Joseph Roth s Il Caffè dell Undicesima Musa (together with Rosella Carpinella Guarneri, 2005), Friedrich Dürrenmatt s L incarico (together with Giovanna Agabio, 2012), and Joseph Roth s L avventuriera di Montecarlo. Scritti sul cinema (1919-1935) (together with Leonardo Quaresima, 2015). For Adelphi, he also edited the new edition of Hermann Hesse s Siddhartha (2012) as well as the integral edition of Etty Hillesum s Lettere (2013). 6
La questione dell'origine del male in Platone e nella tradizione platonica antica [The Question of the Origins of Evil in Plato and in the Ancient Platonic Tradition] FRANCO FERRARI A mong the ancient philosophers, the Platonists were, no doubt, those who turned more attention to the question of the origin and the primary cause of evil. Late authors, such as Plotinus and Proclus, wrote some important and influential treatises on this problem. And we have unquestionable evidences that before the III Century AD other Platonists dedicated great attention to the question of the cause of evil (for instance, Plutarch, Atticus, and Maximus of Tyre). According to these authors, the three principal sources of evil are the body, the matter, and the (precosmic) soul. But what was Plato s attitude? Plato did not write a specific work about evil, but in his dialogues there are many allusions to this topic (Republic, Theaetetus, Statesman, Timaeus, and Laws X). The aim of this presentation is to investigate Plato's treatment of evil, with particular attention to the psychological, cosmological, and ethical aspects of the topic. F ranco Ferrari, born in 1964, is Full Professor of Ancient Philosophy at the University of Salerno and of Ancient Late Philosophy at the University of Pavia, Italy. From 1997 to 1999, he was a Fellow of the Alexander von Humboldt Foundation in Münster (1997 1999 and 2002) and Tübingen (2009 and 2012), Germany. Currently, he coordinates of the Editorial Board of the International Plato Studies series, serves as the Vice-President of the Academia Platonica Septima, and is a member of the scientific board of the international journal, Revue de Philosophie Ancienne. In 2014, he was Scientific Director and Coordinator of the UNESCO research project entitled, La via dell'essere: Elea/Velia. His scientific interests focus on Plato s philosophy (metaphysics, epistemology, and ethics) and on the platonic tradition in the antiquity (Middle Platonism and Neo-Platonism). His works include Dio, idea e materia: la struttura del cosmo in Plutarco di Cheronea (1995), the translation and commentary of Plato s Parmenide (2004), I miti di Platone (2006), Socrate tra personaggio e mito (2007), the translation and commentary of Plato s Parmenide (2004), Teeteto (2011), and Il governo dei filosofi (The Republic: Book VI), with notes (2014). 7
Le origini del male nello gnosticismo [The Origins of Evil in Gnosticism] GIOVANNI FILORAMO T he question unde malum forms the background of the Gnostic myths. A fundamental question, which the Gnostic texts seek to satisfy in differing ways. What unites the different responses is the sense of the pervasiveness of evil: an ontological evil, in the sense that it transcends the various evils that afflict man, standing at the root of his existence. This radical evil pervades also the cosmos. The report examines the two main responses that, against this background of radical pessimism, Gnostic texts have taken on the question. In the first case, the nature of evil is grounded on the existence ab aeterno of a principle of evil in the struggle with the reality of the Good. In the second case, which rejects this form of radical dualism, the origin of evil is to be found in the First Principle, the divine Pleroma, and the drama that accompanies the eternal generation of the Deus absconditus. G iovanni Filoramo, born in Monopoli (Bari) in 1945, lives in Turin. Since 1993, he is Full Professor of History of Christianity at Turin University. Since 2000, he also serves as President of the Centro di Scienze delle religioni at Turin University. In 2000, he has served as invited Director of Research at the École Pratique des Hautes Études (Section des sciences religieuses) in Paris. His main research interests concern ancient Christianity, especially Gnosticism, marginal manifestations and visionary and prophetic phenomena, viewed as means of mediation with Divinity and basis of authority in Christian communities, as well as ancient monasticism. His historicalphilological perspective is aimed at understanding the social and cultural role of Christian faith in late antiquity society. He has also explored the reasons for contemporary success of Gnosticism, religious historiography and methodology, as well as different aspects of religious life in contemporary society. Among his books, Luce e gnosi. Saggio sull'illuminazione nello gnosticismo (1980), L attesa della fine. Storia della gnosi (1983 and 1993; translated into English as A History of Gnosticism, 1990), Religione e Ragione tra Ottocento e Novecento (1985), I nuovi movimenti religiosi (1986), Il risveglio della gnosi ovvero diventare dio (1990), Cristianesimo e società antica (written along with Sergio Roda, 1992), Figure del sacro. Saggi di storia religiosa (1993), Le vie del sacro. Religione e modernità (1994), Le scienze delle religioni (1987 and 1997, written along with Carlo Prandi), Manuale di Storia delle religioni (written along with Marcello Massenzio, Massimo Raveri, and Paolo Scarpi, 1998 and 2004), Millenarismo e New Age. Apocalisse e religiosità alternative (1999), Che cos'è la religione. Temi metodi problemi (2004), Veggenti Profeti Gnostici (2005), Il sacro e il potere. Il caso Cristiano (2009), and La croce e il potere. I cristiani da martiri a persecutori (2011). He also edited Introduzione allo studio della religione (1992), Dizionario delle religioni (1993), the Italian edition of Charles Baladier s Atlante delle religioni (1995), Storia delle religioni (5 volumes, 1994 1997), Storia del cristianesimo (in collaboration with Daniele Menozzi, 4 volumes, 1997), Islam (1999), Ebraismo (1999), Cristianesimo (2000), Buddhismo (2001), and Hinduismo (2002). 8
Il male e la catastrofe dell immediatezza: una lettura di Günther Anders [Evil and the Catastrophe of Immediacy: A Reading of Günther Anders] FABIO MERLINI F abio Merlini is Regional Director of the Swiss Federal Institute for Vocational Education and Training (SFIVET), Lugano, Switzerland, and serves as the President of the Eranos Foundation. In 1998, Merlini was nominated privat-docent at the Université de Lausanne, Switzerland, where he taught Philosophy of Culture. Subsequently, from 1999 to 2003, he taught Systemic Philosophy and was appointed professor of Epistemology of the Human Sciences at the Université de Lausanne. In 2003, he was nominated adjunct professor of Communication Ethics at the Università degli Studi dell Insubria in Varese, Italy, where he taught until 2011. From 1996 to 2000, Merlini codirected the Groupe de Recherche sur l Ontologie de l Histoire at the Hussler Archives of the École Normale Supérieure, Paris. His publications include Après la fin de l histoire (1998), Historicité et spatialité (2001), Une histoire de l avenir (2004), La comunicazione interrotta. Etica e politica nel tempo della rete (2004), L efficienza insignificante. Saggio sul disorientamento (2009; translated into French as L époque de la performance insignifiante. Réflexions sur la vie désorientée, 2011), and Schizotopies. Essai sur l espace de la mobilisation (2013). Merlini served as editor of Nuove tecnologie e nuove sensibilità. Comunicazione, identità, formazione (2005), Identità e alterità. Tredici esercizi di comprensione (co-edited with Elena Boldrini, 2006), and Per una cultura della formazione al lavoro. Studi e analisi sulla crisi dell identità professionale (co-edited with Lorenzo Bonoli, 2010). Merlini is co-author of the Cahier de l Herne dedicated to Friedrich Nietzsche on the 100th anniversary of his death (2000) and of La philosophie au risque de la promesse (2004). 9
Evil A Paragon of Lustre [Il male: un modello di lucentezza] DAVID L. MILLER T he first half of the presentation will explicate the psychological views concerning the roots of evil according to the Jungian theorists and therapists, C. G. Jung, James Hillman, and Wolfgang Giegerich, particularly taking note of what these thinkers are opposed to in their critical thinking with regard to the mystery of evil. The line of psychological argument exposed in the first half will be connected in the second half of the presentation to an exploration of the imaginal world (1) that is revealed in the philological history of the language utilized to describe evil and (2) that is expressed in the Christian mythology of evil, particularly in the figure of Lucifer. D avid L. Miller, Ph.D., is the Watson-Ledden Professor of Religion, Emeritus, at Syracuse University, New York, and a Core Faculty Member in Mythological Studies (now retired) at Pacifica Graduate Institute, Santa Barbara, California. In 2002 he was made an affiliate member of the Inter-Regional Society of Jungian Analysts (IRSJA) and in 2004 he was elected to be an honorary member of the International Association for Analytical Psychology (IAAP). He is the author of five books and more than one hundred articles and book chapters. His books include Gods and Games Toward a Theology of Play (1970 and 2014) and The New Polytheism Rebirth of the Gods and Goddesses (1974). Miller first attended the Eranos Conferences in 1969 and was a member of the Eranos Circle from 1975 until 1988. He was present at Eranos fifteen times during this period and he lectured at the Conferences nine times. His presentations explored the intersections of classical mythology, depth psychology, history of religions, and postmodern literary theory (Eranos Yearbooks 44, 46, 47, 49, 50, 51, 52, 55, and 57). His particular conversation partners at Eranos were Henry Corbin, James Hillman, and Wolfgang Giegerich. Three of Miller s books grew out of his lectures at Eranos: Christs Meditations on Archetypal Images in Christian Theology (1981 and 2005), Three Faces of God Traces of the Trinity in Literature and Life (1986 and 2005), and Hells and Holy Ghosts A Theopoetics of Christian Belief (1989 and 2004). He presented a paper on Eranos at the 16th International Congress of the IAAP, held in Barcelona in 2004. 10
Nel labirinto dell inconscio. Il peccato e la psichiatria dei romantici [Into the Unconscious s Labyrinth Sin and Psychiatry in German Romanticism] STEFANO POGGI I n many regards, the discovery of the unconscious has to be considered a German achievement, more exactly an achievement of the German science of the soul in the first half of the 19 th century. In the German scene, we are confronted with a typical interplay among philosophy, psychology, and the rising discipline of psychiatry. But at the same time we cannot dispense ourselves with taking into account the pivotal role of the fourth player: religious thought. In this regard, one is without doubt committed to evaluate first of all the way the relationship liberty evil sin comes in the forefront under the pressure of the idealistic views about subject, consciousness, and responsibility. S tefano Poggi, born in 1947, is Full Professor of History of Philosophy at the University of Florence, Italy. He was a Fellow of the Alexander von Humboldt Foundation in Heidelberg and Konstanz (1987 1989 and 2001 2002) and Konstanz (1994 1995), Germany. From 1995 to 2001, he served as Director of the Department of Philosophy at the University of Florence. In 1996, he was appointed Chargé de Cours Histoire des Sciences at the Université de Genève, Switzerland. He was Visiting Scholar at the McGill University in Montreal, Canada (1999), and at the Catholic University of America, Washington, D.C. (2000). From 2003 to 2010, he directed the Ph.D. School in Philosophy at the University of Florence. From 2003 to 2009, he served as Secretary of the National Coordination of the Ph.D. Programs in Philosophy, and from 2006 to 2013, as President of the Società Filosofica Italiana. He currently coordinates the Ph.D. program in Philosophy of the Universities of Florence and Pisa. Among his books, I sistemi dell esperienza. Psicologia, logica e teoria della scienza da Kant a Wundt (1977), Antonio Labriola. Herbartismo e scienze dello spirito alle origini del marxismo italiano (1978), Introduzione a Il Positivismo (1987), Introduzione a Labriola (1982), Gli istanti del ricordo. Memoria e afasia in Proust e Bergson (1991), Il genio e l'unità della natura. La scienza della Germania romantica (1790-1830) (2000), Filosofia moderna (written along with Costantino Esposito, 2006), La logica, la mistica, il nulla. Una interpretazione del giovane Heidegger (2006), La vera storia della Regina di Biancaneve. Dalla Selva Turingia a Hollywood (2007), La cena di Zurigo (2009), L io dei filosofi e l io dei narratori. Da Goethe a Proust (2012), and L anima e il cristallo. Alle radici dell'arte astratta (2014). He also edited Le leggi del pensiero tra logica, ontologia e psicologia. Il dibattito austro-tedesco (1830-1930) (2002), Natura umana e individualità psichica. Scienza, filosofia e religione in Italia e Germania tra ottocento e novecento (2004), Il realismo della ragione. Kant dai lumi alla filosofia contemporanea (2005), and I viaggi dei filosofi (co-edited with Maria Bettetini, 2010). 11
Morte dell eroe e occultamento dell Ombra [Hero s Death and Shadow s Occultation] AUGUSTO ROMANO T his presentation aims to illustrate two cases in which the conceivableness of Evil is seriously compromised. In the language of analytical psychology, Evil is identified with the Shadow what we are, but what we wouldn t like to be. The first case is documented by Greek epic poetry: Greek heroes dawning and intermittent consciousness isn t able to discriminate between Good and Evil. That consciousness pulls in fact alongside the civilizing function and the destructive, uncontrollable impulses. The second case is represented by the so-called post-modernity. The dissolution of values of modernity, the nihilist preaching, the advent of narcissistic pathologies, and the expansion of mass communication tools contributed to the inurement to a light way of life. That way of life is grounded on the omnipotence of illusion and the insignificance of human relationships. After the disappearance of the limit and of every tension between opposites, the Shadow occults itself too. The lecture will also discuss the answers of psychoanalysis and analytical psychology to the Shadow s occultation. A ugusto Romano, training analyst, is a member of the International Association for Analytical Psychology (IAAP). He co-founded the Associazione per la Ricerca in Psicologia Analitica (ARPA) in Turin, Italy, whose President he was until 2008. He taught Fundamentals of Analytical Psychology at Turin University s Specialized School for Health Psychology. Among his books, Studi sull Ombra (co-authored with Mario Trevi, 2009 3 ), Madre di morte (2000 2 ), Il flâneur all inferno (2006 2 ), Musica e psiche (2002 2 ), and Il sogno del prigioniero (2013). With Gian Piero Quaglino, he published A spasso con Jung (2005), A colazione da Jung (2006), and Nel giardino di Jung (2010). Along with Gian Piero Quaglino, he edited C. G. Jung s Aforismi (2012) and Aforismi dell inconscio (2014). Along with Riccardo Bernardini and Gian Piero Quaglino, he also edited Carl Gustav Jung a Eranos 1933 1952 (2007) and C. G. Jung s The Solar Myths and Opicinus de Canistris Notes of the Seminar held at Eranos in 1943 (2015). Via Moscia, 125 CH-6612 Ascona Tel. +41 (0)79 194 30 90 Tel. +41 (0)91 792 20 92 info@eranosfoundation.org www.eranosfoundation.org 12