E Anima, principio di autorganizzazione della materia vivente e non, sciogliendosi dal proprio inizio ,cercava attraverso le stelle, galassie, universi incontaminati, il senso del suo andare, il motivo del suo esistere poiché l'essere se stessa non le bastava per affermare il perché della vita, il valore di quell'immenso che le toccava, di quei granelli d'acqua pura che come luminose comete le scivolavano fra le dita: "L'Eterno è presente - pensava- eppure come un padre, non si pensa quando ama il crearsi della vita!"
Francesco Palmirotta
  • 03 giu 2013 /  News

    In the word Ontosophy we find the concept of the wisdom of being which is linked not only to the meaning of these words in the presocratic philosophy, but also to the practice of Sophia as a therapy by the ancient philosophers. In spite of this, Ontosophy apparently only found itself in the history of the culture in more recent times and has undergone a series of particularly significant trials and tribulations in relation to the discussion that we are making about the fortune of holism in western culture. The word Ontosophy appeared for the first time (Ferrater Mora J., 1963, pp. 36-47) in some work by Caramuel y Lobkowitz, and was discussed in more detail in the work “Metaphysica de ente, que rectius Ontosophia…” by Johann Clauberg in 1647, then by A. Genovesi in 1745; it was replaced by the term Ontology, introduced as a technical term in philosophy by Jean Le Clerc or Ioannis Clericus in the second treatise entitled “Ontologia sive de ente in genere” dated 1722 and was definitively systematically legitimated in the philosophical terminology of the time by the dogmatic rationalist philosopher Christian Wolff. He also guided the illuminist philosophers or the anonymous author who wrote the article “Ontology” in the French Encyclopaedia, who were rather acritical towards Wolff’s “Filosofia prima sive ontologia” and presented his dogmatic thought as rational pre-illuminist. Thus from Wolff onwards the sense of the Ontosophy was eclipsed and was darkened for 300 years and for the philosophic and scientific consciousness of our times and the significant importance of wisdom within the dimension of the Being was also replaced in the common philosophic linguistics with the term Ontology which refers only to the discourse, to the logos without logotikoi, to the word-speaking of the being, deprived of its own who or motivating subjectivity on which it is based. Ferrater-Mora writes (Ferrater Mora J., 1963, p. 47): “We may blame the French philosophes for lack of historical sense, if not historical information. But it may well happen that by 1765 Calovius, Caramuel, Clauberg, Micraelius, Chauvin et al., had already been forgotten, or else overshadowed by Wolff.” Thus the term “Sophos”, intended as being aware of a psychic and intentional knowledge-energy in the living being or in the world of existence, was created in the indo-European history and culture before “Logos” and has a wider and more radically cosmic meaning, but it was Logia, not even Logos, as its main etymo, to assume importance in science and in art, in literature and in philosophy, in dialogic, therapeutic and non-therapeutic relations …. losing itself along the way in the idea of a knowing start-end which informed latently or patently the sense of the discourses, of the banquets, of the human actions. Ontosophy could have become a more comprehensive discipline and in any case independent from Christian Theology (Catholic-Protestant), and could have founded the true Metaphysics as first philosophy at least according to the title of Clauberg and to what Genovesi stated about a century later but also according to the sense of ontos-olos-sophos present at the origins of the western culture in Parmenides, Pythagoras, Homer, Esiodo, Talete and other ancient masters. The removal-repression of ontosophy, wisdom of being, in civilisation and in history (indeed, according A. Genovesi’s biography, 1713-1769, he was accused of rationalism and atheism after the pubblication of his ponderous opera “Elementa methaphysicae mathematicum in modum adornata”, 1743-1745, by the Catholic Church so he couldn’t hold the chair of theology – c.f. web site “Illuminismo e diritti dell’uomo” in the references), goes hand in hand with epistemic expropriation of the sense of wisdom and of its use in the practice of daily life (and this is indirectly proven also by the assertion in the western subculture of categorical, negative, apparently indissoluble or incurable or incomprehensible hypostasis like diversity, alienation-madness-schizophrenia (Foucault, 1978), the devil-inquisition-sexual perversion in Churches, hospitalisation-incarceration of the cure-therapy-birth assimilated-confused many times with illness-sociopathy-criminality; the bewildering-labelling-dogmatics of diagnostics, the prognostic insecurity-incapacity; the massification-mediocrisation of the spiritual-philosophical-scholastic-familiar training; the addressing-finalising of the energies of whole peoples towards the consumerist materialism or dogmatic spiritualism without historical-civil intelligence, without the guiding soul from the ontopoietic intentionality towards social well-being and in particular: psychosomatic intentionality of the therapist-client individuat which solves or improves the health in the therapeutic settings. Symposium: Holism Beyond Postmodernism C. Aanstoos, M. Arons, F. Palmirotta Ontosophy: an Holistic Approach to the Therapy by Francesco Palmirotta, Psy. D. and Phi. D. Licensed Psychologist-Psychotherapist in Private Practice & Director AOP (Psychosomatic Ontosophy Association)

    Posted by Francesco @ 00:17

Leave a Comment

Please note: Comment moderation is enabled and may delay your comment. There is no need to resubmit your comment.