Guido Frilli, IL DISCORSO ASSOLUTO E LA VIOLENZA. Sull'interpretazione Hegel nella Logique de la Philosophie di Eric Weil.

The Logique de la Philosophie of Eric Weil – a German Jewish pupil of Cassirer, emigrated in
France after the coming to power of Nazism (which he will even fight with a false identity, ending
up in a prison camp for many years) – is a hard, deep, often difficult work, rich in interpretative
hints and seldom matched in the 20th century for the insight and breadth of his theoretical
suggestions. The big challenge of this work lies in its attempt to build a circular and self-grounding
system of categories (as the Logique presents itself), that nevertheless wishes to be post-hegelian –
both in its problematic framework and in its results; post-hegelian, although its crucial moment is,
from many points of wiew, precisely the category of Absolute, that is to say, Hegel's philosophy. Is
it really possible to make Hegel's philosophy a moment of a rational wohle which transcends it? The
difficulties lying under Hegel's philosophy can be centered in a single point: as Weil puts it, on the
inability to define the grounding role that violence carries out for philosophy. On this crucial knot,
Weil claims, Kant surpasses Hegel. Weil tries to take advantage of such an inability to realize the
possibility – which after Nazism and the two world wars has become ethic and historical urgency –
of a logic of philosophy: of a veritable self-comprehension of philosophy. Aim of this work is to
disclose presuppositions, motives and difficulties of this overcoming of Hegel. Hegel's philosophy,
we believe, proves itself to exceed the category of Absolute, indeed to go beyond its meaning as a
step toward Weil's own logic of philosophy; in spite of that, Weil's interpretation of Hegel's
philosophy focuses on some significant questions, such as the relation between history, violence and
reason, that compel Hegel's conceptual tissue to uncover sides which would otherwise remain
hidden.


Guido Frilli, IL DISCORSO ASSOLUTO E LA VIOLENZA. Sull'interpretazione di Hegel nella Logique de la Philoso...