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Umberto Galimberti
133 quotes
“Humans have never inhabited the world, but only the description that myths, religion, philosophy and science have given of the world from time to time. (p. 15)”
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“But which teachers assess, in addition to the cultural skills of their students, the degree of self-esteem that each of them has for themselves? Which teachers are aware that much of learning depends not so much on goodwill as on the self-esteem that triggers goodwill? Who, with appropriate recognition, reinforces this self-esteem, the primary driver of cultural education, and avoids destroying it with epithets and derision that, if directed at adults, would lead straight to court? (p. 32)”
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“Emotional excess and a lack of reflective cooling essentially lead to four possible outcomes: 1) the “stunning of the emotional apparatus” through ritual practices such as nights at the disco or drug use; 2) “disinterest in everything”, implemented to numb emotions through sloth and non-participation, leading to an opaque attitude of indifference; 3) “violent behaviour”, when not murderous, to release emotions and achieve an overdose that exceeds the level of addiction, as with drugs; 4) “creative genius”, if the emotional burden is accompanied by good self-discipline. (p. 42)”
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“[...] before the psychotherapist's couch, where words are exchanged, as we know, for a fee, before the drugs that stifle all the words with which we could learn to name and understand our soul's movements, we must convince ourselves of the necessity and urgency of preventive emotional education, which is very rare in the family, at school and in society. (p. 49)”
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“We knew madness as an excess of passion. We saw its symptoms, we foresaw its possible scenarios. Today, more and more frequently, in the world of young people, madness dresses itself in the clothes of coldness and rationality, revealing nothing and exploding in unsuspected contexts that give no hint or even the slightest suspicion. (p. 50)”
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“Feeling is not languor, it is not ill-concealed melancholy, it is not anguish of the soul, it is not disconsolate abandonment. Feeling is “strength”. That strength that we recognise at the heart of every decision when, after analysing all the pros and cons that rational arguments unfold, we “decide” because we feel at home with one choice rather than another. And woe betide us if, out of convenience or weakness, we make a choice that is not our own, woe betide us if we are strangers in our own lives. (p. 54)”
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“If we call “intimate” that which we deny to strangers in order to grant it to those we want to let into our deepest secrets, often unknown even to ourselves, then modesty, which defends our intimacy, also defends our “freedom”. And it defends it in that core where our personal “identity” decides what kind of “relationship” to establish with the other. (p. 57)”
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“Injecting heroin is called “bucarsi” in Italian. The body becomes an “abyss”, which etymologically means “bottomless”. Similarly, in French, “being an alcoholic” is called “drinking like a hole” (“boire comme un trou”). Drug addicts and alcoholics speak in ancient Greek and describe their inability to “contain” themselves with Platonic images. (p. 66)”
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“[...] Desire, which, as Plato reminds us, is made up of “lack” and “nothingness”, demands that the dose be increased, so that in a certain sense drug addiction reproduces, like nothing else, the perfect functioning of desire, which does not seek pleasure in the world, but the rapid and immediate extinction of that “lack” which is its constitutive structure. In fact, no one desires what they have, but only what they do not have. “Nothingness is the soul of desire”, which, in its anaesthetic version, makes appetite irresistible and pleasure unsatisfactory. (p. 70)”
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“Starting in 1968 and gradually over the following years, the contrast between the permitted and the prohibited faded away to make room for a much more painful contrast between the “possible” and the “impossible”. (p. 80)”
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“Love is between me and that abyssal depth within me, which I can access thanks to you. Love is very solipsistic; and you, with whom I make love, are that Virgil who allows me to go into my Hell, from which I then emerge thanks to your presence (because it is not a given that those who go to Hell will ever come out again). Thanks to your presence, I emerge: this is why we do not make love with just anyone, but with the one we trust; and what is it that we trust? The possibility that after plunging into my abyss, you will bring me back out.”
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“Unlike all the beings that populate the earth, in fact, man thinks, and every thought tells him of his total estrangement from the earth. “Thrown into the infinite immensity of spaces that I do not know and that do not know me, I am afraid,” says Pascal, and he is not alluding to the infinity of cosmic spaces, but to their ignorance of human affairs: “They do not know me”. The indifference of the earth, its strangeness to the human event it hosts without knowing it, and to which it sends only a message of loneliness. (pp. 13-14)”
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“Between the Self and the Self, the conflict is as violent as it is between God and the earth. (p. 20)”
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“A virtue (“'areté”') that is a path towards the invisible and unspeakable centre (“'árretos”') from which only the unfolding of those harmonious circumferences that are the straight, the round, the beautiful and the just is possible. But this requires “the highest knowledge (”'méghiston mathémata'“)”, that mathematical knowledge for which Plato had the words “No one may enter here who is not a geometer” written on the door of his school. (p. 40)”
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“Love is only the key that opens the doors to our emotional life, which we delude ourselves into thinking we control, while it, deceiving our illusion, leads us down paths and detours where, unbeknownst to us, the vitality of our existence flows in a tortuous and contradictory manner. (“'Love and Desire”', p. 65)”
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“Unlike animals, humans know they must die. This awareness forces them to think about the beyond, which remains so regardless of whether it is inhabited by God or nothingness. This makes the future unknown to humans and the hidden trace of their secret anguish. We are not anguished by “this” or “that”, but by the nothingness that precedes us and awaits us. And since there is nothingness at the beginning and end of our lives, the question of the meaning of our existence arises unavoidably. An existence for nothing or for God?”
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“Love fades because nothing remains the same over time.”
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“It is easy to say “love”. But only the Devil knows what lies beneath this word.”
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“Among the enthusiastic followers of Tissot we find Rousseau and Kant, for whom those who masturbate are not unlike ‘suicides’ who destroy with a single gesture the life that masturbators sacrifice over time. (p. 48)”
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“And so the Age of Enlightenment, which for Kant marks ‘the emancipation of humanity from a state of minority’, reveals itself to be much more backward, obsessive and persecutory towards masturbation than previous centuries, which were governed by religion, which perhaps, more than reason, is familiar with the flesh and the sufferings of its loneliness. (p. 50)”
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“Looking at man and looking at art, we must focus our eyes on their “belonging together”, because isolating man from his spiritual expression means reducing him to the condition of an animal, just as isolating art from man means making it twirl in the realm of the spirit, forgetting the material depth in which art, like man, takes shape and form. (p. 140)”
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“'Myth is the search for origin”', its revival and re-proposal, “”religion is the announcement of redemption, its figures are hope and faith in what is to come. [...] Where religion intersects with myth, myth dies out. (p. 65)”
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“This is the ability that today's man has lost, as he is unable [...] to “imagine” the ultimate effects of his “actions”.”
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“Ethics, when faced with technology, becomes pathetic: we have never seen impotence capable of stopping power. The problem is not what we can do with the technical tools we have devised, but what technology can do to us.”
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“Reason is no longer the immutable order of the cosmos in which first mythology, then philosophy and finally science were reflected, creating their respective cosmologies, but becomes an “instrumental procedure” that guarantees the most economical calculation between the means available and the objectives to be achieved. (p. 38)”
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“Truth is no longer conformity to the order of the cosmos or of God because, if there is no longer a horizon capable of guaranteeing the eternal framework of immutable order, if the order of the world no longer dwells in its being but depends on “technical doing”, “effectiveness” explicitly becomes the only criterion of truth. (p. 38)”
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“Umberto Galimberti, Cristianesimo. La religione dal cielo vuoto, Giangiacomo Feltrinelli Editore, Milano, 2012. ISBN 978-88-07-17222-9.”
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“Umberto Galimberti, Gli equivoci dell'anima, Giangiacomo Feltrinelli Editore, Milano, 2001. ISBN 88-07-81642-3.”
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“Umberto Galimberti, Heidegger, Jaspers e il tramonto dell'occidente, Il Saggiatore, Milano, 1996. ISBN 88-428-0386-3.”
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“Umberto Galimberti, Heidegger e il nuovo inizio . Il pensiero al tramonto dell'Occidente, Giangiacomo Feltrinelli Editore, Milano, 2020. ISBN 978-88-07-10553-1.”
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“Umberto Galimberti, I miti del nostro tempo, Giangiacomo Feltrinelli Editore, Milano, 2009. ISBN 978-88-07-17162-8.”
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“Umberto Galimberti, I vizi capitali e i nuovi vizi, Giangiacomo Feltrinelli Editore, Milano, 2004. ISBN 88-07-84027-8.”
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“Umberto Galimberti, Idee: il catalogo è questo, Giangiacomo Feltrinelli Editore, Milano, 2009. ISBN 978-88-07-81527-0.”
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“Umberto Galimberti, Il corpo, Giangiacomo Feltrinelli Editore, Milano, 2013. ISBN 978-88-07-88237-1.”
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“Umberto Galimberti, Il gioco delle opinioni, Giangiacomo Feltrinelli Editore, Milano, 2007. ISBN 978-88-07-81800-4.”
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“Umberto Galimberti, Il libro delle emozioni, Giangiacomo Feltrinelli Editore, Milano, 2021. ISBN 978-88-07-17400-1.”
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“Umberto Galimberti, Il segreto della domanda. Intorno alle cose umane e divine, Apogeo, Milano, 2008. ISBN 978-88-503-2717-1.”
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“Umberto Galimberti, Il tramonto dell'occidente. Nella lettura di Heidegger e Jaspers, Giangiacomo Feltrinelli Editore, Milano, 2005. ISBN 978-88-07-81849-3.”
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“Umberto Galimberti, Invito al pensiero di Martin Heidegger, Mursia, Milano, 1989. ISBN 88-425-0080-1.”
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“Umberto Galimberti, L'età della tecnica e la fine della storia, Orthotes, Napoli, 2021. ISBN 978-88-93-14314-1.”
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“Umberto Galimberti, L'ospite inquietante. Il nichilismo e i giovani, Giangiacomo Feltrinelli Editore, Milano, 2007. ISBN 978-88-07-17143-7.”
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“Umberto Galimberti, La casa di psiche. Dalla psicoanalisi alla pratica filosofica, Giangiacomo Feltrinelli Editore, Milano, 2005. ISBN 88-07-10391-5.”
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“Umberto Galimberti, La lampada di Psiche, a cura di Paolo Belli, Casagrande, Bellinzona, 2001. ISBN 88-7713-345-7.”
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“Umberto Galimberti, La parola ai giovani. Dialogo con la generazione del nichilismo attivo, Giangiacomo Feltrinelli Editori, Milano, 2018. ISBN 978-88-07-17297-7.”
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“Umberto Galimberti, La terra senza il male. Jung dall'inconscio al simbolo, Giangiacomo Feltrinelli Editore, Milano, 1988.”
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“Umberto Galimberti, Le cose dell'amore, Giangiacomo Feltrinelli Editore, Milano, 2005. ISBN 88-07-84048-0.”
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“Umberto Galimberti, Orme del sacro. Il cristianesimo e la desacralizzazione del sacro, Giangiacomo Feltrinelli Editore, Milano, 2001. ISBN 88-07-17044-2.”
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“Umberto Galimberti, Paesaggi dell'anima, Mondadori, Milano, 1996. ISBN 88-04-42130-4.”
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“Umberto Galimberti, Psiche e techne. L'uomo nell'età della tecnica, Giangiacomo Feltrinelli Editore, Milano, 1999. ISBN 88-07-10257-9.”
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“Umberto Galimberti, Psichiatria e fenomenologia, Giangiacomo Feltrinelli Editore, Milano, 2006. ISBN 88-07-81932-5.”
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