Here I limit myself to the principal and original meaning of the greek word had during the classical era. I therefore do not conferred by the later meanings of Sirach and the New Testament as a sort of metanoia repentance , in fact identifiable with repentance.
Although even in the classical era to some authors (but here I think in general to Polybius) metanoia meant repentance, But Hawthorne's speech as it maintains a "terrestrial" background.
Instead, throughout the ethical-religious approach typical of Sirach and the New Testament (here I refer in particular to St. Paul's) concept is repentance and moral-existential situation in the believer may, indeed must herald a change route in view of salvation . We're talking, of course, a kind of heavenly salvation.
The 'alternative' would be the eternal damnation
But I think that Hawthorne meant that love of his wife saved him from the dangers of excessive spiritualism (descended In fact, a race of stern Puritans of New England) and from that of solipsism. The
solipsism is the thesis that there is only me and other men, nature and physical reality are not reachable by my unearthly being, which is from my limited experience as a man ... also limited. Here
solipsism seems simple empiricism, ie the tendency that recognizes reality and is only valid as tested in practice and experimentation. But for
solipsists and Hawthorne, the question arose on an eminently moral , emotional and existential .
fact, he wrote to Sophia: "Yes, we are but shadows, we have no real life, and what seems most real about us is that the tenuous substance of a dream. Until, however, that has not touched his heart. Are created by a touch, then we begin to exist, there are of real facts, and heirs of eternity ... "1
But love has to be on that Matthiessen defined the 'unreal solitude" of Hawthorne not only results "romantic" , 2 for he continues: "I do not feel, dear, we live above time and secluded from the time, even when it seems that we live in the middle time? Il nostro affetto diffonde eternità intorno a noi.”3
Hawthorne, che si sentiva legato all’orizzonte filosofico-religioso dell’ antico New England più di quanto si potesse pensare, concepiva quindi l’amore come una realtà o anzi una forza ben differente dal concetto comune, che lo fa consistere essenzialmente in un’attrazione o in un legame di cuori e di corpi.
Per lui, l’amore era insieme a questo anche una forza che l’aveva lanciato oltre una precedente dimensione spazio-temporale che rifiutava. Per così dire, egli viveva quindi nel tempo e “al di sopra di esso.”4
E per lui ciò era reale : non si trattava soltanto di (comunque legittima) estasi romantica o di pur apprezzabile slancio lirico-artistico.
A livello morale-intellettuale, qui Hawthorne tocca secondo me vertici di riflessione e di dissidio interiore che tra i romanzieri (e non solo tra quelli) del XIX sec. saranno raggiunti forse solo da Dostoevskij.
Inoltre, quel modo di vivere l’amore costituì per Hawthorne una via d’uscita dal solipsismo, che senz’altro: “E’ un paradigma elitario, superbo, sociologicamente poco incisisivo.”5
Note
1) F.O. Matthiessen, Rinascimento americano, Einaudi, Torino, 1954, p.308 .
2) F.O. Matthiessen, Rinascimento American, op. cit., respectively pp.308 and 409-410.
3) FOR Matthiessen, op. cit., p.308 . The italics are mine.
4) Ibid., P.308 .
5) Various Authors., Philosophy and philosophy, Editrice La Scuola, Brescia, 1992, p.101 . To see an extensive discussion of solipsism. Pietro Piovani, principles of moral philosophy, Morano , Naples, 1972, pp.73-78 .
Although even in the classical era to some authors (but here I think in general to Polybius) metanoia meant repentance, But Hawthorne's speech as it maintains a "terrestrial" background.
Instead, throughout the ethical-religious approach typical of Sirach and the New Testament (here I refer in particular to St. Paul's) concept is repentance and moral-existential situation in the believer may, indeed must herald a change route in view of salvation . We're talking, of course, a kind of heavenly salvation.
The 'alternative' would be the eternal damnation
But I think that Hawthorne meant that love of his wife saved him from the dangers of excessive spiritualism (descended In fact, a race of stern Puritans of New England) and from that of solipsism. The
solipsism is the thesis that there is only me and other men, nature and physical reality are not reachable by my unearthly being, which is from my limited experience as a man ... also limited. Here
solipsism seems simple empiricism, ie the tendency that recognizes reality and is only valid as tested in practice and experimentation. But for
solipsists and Hawthorne, the question arose on an eminently moral , emotional and existential .
fact, he wrote to Sophia: "Yes, we are but shadows, we have no real life, and what seems most real about us is that the tenuous substance of a dream. Until, however, that has not touched his heart. Are created by a touch, then we begin to exist, there are of real facts, and heirs of eternity ... "1
But love has to be on that Matthiessen defined the 'unreal solitude" of Hawthorne not only results "romantic" , 2 for he continues: "I do not feel, dear, we live above time and secluded from the time, even when it seems that we live in the middle time? Il nostro affetto diffonde eternità intorno a noi.”3
Hawthorne, che si sentiva legato all’orizzonte filosofico-religioso dell’ antico New England più di quanto si potesse pensare, concepiva quindi l’amore come una realtà o anzi una forza ben differente dal concetto comune, che lo fa consistere essenzialmente in un’attrazione o in un legame di cuori e di corpi.
Per lui, l’amore era insieme a questo anche una forza che l’aveva lanciato oltre una precedente dimensione spazio-temporale che rifiutava. Per così dire, egli viveva quindi nel tempo e “al di sopra di esso.”4
E per lui ciò era reale : non si trattava soltanto di (comunque legittima) estasi romantica o di pur apprezzabile slancio lirico-artistico.
A livello morale-intellettuale, qui Hawthorne tocca secondo me vertici di riflessione e di dissidio interiore che tra i romanzieri (e non solo tra quelli) del XIX sec. saranno raggiunti forse solo da Dostoevskij.
Inoltre, quel modo di vivere l’amore costituì per Hawthorne una via d’uscita dal solipsismo, che senz’altro: “E’ un paradigma elitario, superbo, sociologicamente poco incisisivo.”5
Note
1) F.O. Matthiessen, Rinascimento americano, Einaudi, Torino, 1954, p.308 .
2) F.O. Matthiessen, Rinascimento American, op. cit., respectively pp.308 and 409-410.
3) FOR Matthiessen, op. cit., p.308 . The italics are mine.
4) Ibid., P.308 .
5) Various Authors., Philosophy and philosophy, Editrice La Scuola, Brescia, 1992, p.101 . To see an extensive discussion of solipsism. Pietro Piovani, principles of moral philosophy, Morano , Naples, 1972, pp.73-78 .
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