Giovanni Gentile facts for kids

Quick facts for kids Giovanni Gentile
Gentile, 1930s
President of the Royal Academy of Italy
In office 25 July 1943 – 15 April 1944
Monarch	Victor Emmanuel III
Preceded by	Luigi Federzoni
Succeeded by	Giotto Dainelli Dolfi
Minister of Public Education
In office 31 October 1922 – 1 July 1924
Prime Minister	Benito Mussolini
Preceded by	Antonino Anile
Succeeded by	Alessandro Casati
Member of the Italian Senate
In office 11 June 1921 – 5 August 1943
Monarch	Victor Emmanuel III
Personal details
Born	(1875-05-30)30 May 1875 Castelvetrano, Kingdom of Italy
Died	15 April 1944(1944-04-15) (aged 68) Florence, RSI
Resting place	Santa Croce, Florence, Italy
Political party	National Fascist Party (1923–1943)
Spouse	Erminia Nudi ​ (m. 1901)​
Children	6, including Federico Gentile
Alma mater	Scuola Normale Superiore University of Florence
Profession	Teacher, philosopher, politician
Signature
Philosophy career
Notable work	Gentile Reform The Doctrine of Fascism Manifesto of the Fascist Intellectuals
Era	20th-century philosophy
Region	Western philosophy
School	Neo-Hegelianism
Main interests	Metaphysics, dialectics, pedagogy
Notable ideas	Actual idealism, fascism, immanentism (method of immanence)
Influences Plato Vico Fichte Galluppi Hegel Rosmini-Serbati Gioberti Darwin Mazzini Spaventa Marx Nietzsche Freud Croce
Influenced Giovanni Treccani Ugo Spirito Benedetto Croce Benito Mussolini Giuseppe Bottai Luigi Federzoni Margherita Sarfatti A. James Gregor Armando Carlini

Giovanni Gentile (Italian: [dʒoˈvanni dʒenˈtiːle]; 30 May 1875 – 15 April 1944) was an Italian philosopher, educator, and politician. Described by himself and by Benito Mussolini as the "philosopher of Fascism", he was influential in providing an intellectual foundation for Italian Fascism, and ghostwrote part of The Doctrine of Fascism (1932) with Mussolini. He was involved in the resurgence of Hegelian idealism in Italian philosophy and also devised his own system of thought, which he called "actual idealism" or "actualism", which has been described as "the subjective extreme of the idealist tradition".

Biography

Early life and career

Gentile was born in Castelvetrano, Italy. He was inspired by Risorgimento-era Italian intellectuals such as Mazzini, Rosmini, Gioberti, and Spaventa from whom he borrowed the idea of autoctisi, "self-construction", but also strongly influenced and mentored by the German idealist and materialist schools of thought – namely Karl Marx, Hegel, and Fichte, with whom he shared the ideal of creating a Wissenschaftslehre (Epistemology), a theory for a structure of knowledge that makes no assumptions. Friedrich Nietzsche, too, influenced him, as seen in an analogy between Nietzsche's Übermensch and Gentile's Uomo Fascista. In religion he presented himself as a Catholic (of sorts), and emphasised actual idealism's Christian heritage; Antonio G. Pesce insists that 'there is in fact no doubt that Gentile was a Catholic', but he occasionally identified himself as an atheist, albeit one who was still culturally a Catholic.

He won a fierce competition to become one of four exceptional students of the prestigious Scuola Normale Superiore di Pisa, where he enrolled in the Faculty of Humanities.

In 1898 he graduated in Letters and Philosophy with a dissertation titled Rosmini e Gioberti, that he realized under the supervision of Donato Jaja, a disciple of Bertrando Spaventa.

During his academic career, Gentile served in a number of positions, including as:

• Professor of the History of Philosophy at the University of Palermo (27 March 1910);
• Professor of Theoretical Philosophy at the University of Pisa (9 August 1914);
• Professor of the History of Philosophy at the University of Rome (11 November 1917), and later as Professor of Theoretical Philosophy (1926);
• Commissioner of the Scuola Normale Superiore di Pisa (1928–32), and later as its Director (1932–43); and
• Vice President of Bocconi University in Milan (1934–44).

Involvement with Fascism

In 1922, Gentile was named Minister of Public Education for the government of Benito Mussolini. In this capacity he instituted the "Riforma Gentile" – a reformation of the secondary school system that had a long-lasting impact on Italian education. His philosophical works included The Theory of Mind as Pure Act (1916) and Logic as Theory of Knowledge (1917), with which he defined actual idealism, a unified metaphysical system reinforcing his sentiments that philosophy isolated from life, and life isolated from philosophy, are but two identical modes of backward cultural bankruptcy. For Gentile, this theory indicated how philosophy could directly influence, mould, and penetrate life; or, how philosophy could govern life.

Giovanni Gentile and Benito Mussolini examining the first volumes of the Enciclopedia Italiana

In 1925, Gentile headed two constitutional reform commissions that helped establish the corporate state of Fascism. He would go on to serve as president of the Fascist state's Grand Council of Public Education (1926–28), and even gained membership on the powerful Fascist Grand Council (1925–29).

Gentile's philosophical system – the foundation of all Fascist philosophy – viewed thought as all-embracing: no-one could actually leave his or her sphere of thought, nor exceed his or her thought. Reality was unthinkable, except in relation to the activity by means of which it becomes thinkable, positing that as a unity — held in the active subject and the discrete abstract phenomena that reality comprehends – wherein each phenomenon, when truly realised, was centered within that unity; therefore, it was innately spiritual, transcendent, and immanent, to all possible things in contact with the unity. Gentile used that philosophic frame to systematize every item of interest that now was subject to the rule of absolute self-identification – thus rendering as correct every consequence of the hypothesis. The resultant philosophy can be interpreted as an idealist foundation for Legal Naturalism.

Giovanni Gentile was described by Mussolini, and by himself, as "the philosopher of Fascism"; moreover, he was the ghostwriter of the first part of the essay The Doctrine of Fascism (1932), attributed to Mussolini. It was first published in 1932, in the Italian Encyclopedia, wherein he described the traits characteristic of Italian Fascism at the time: compulsory state corporatism, Philosopher Kings, the abolition of the parliamentary system, and autarky. He also wrote the Manifesto of the Fascist Intellectuals which was signed by a number of writers and intellectuals, including Luigi Pirandello, Gabriele D'Annunzio, Filippo Tommaso Marinetti and Giuseppe Ungaretti.

Gentile became a member of the Fascist Grand Council in 1925, and remained loyal to Mussolini even after the fall of the Fascist government in 1943. He supported Mussolini's establishment of the "Republic of Salò", a puppet state of Nazi Germany, despite having criticized its anti-Jewish laws, and accepted an appointment in its government. Gentile was the last president of the Royal Academy of Italy (1943–1944).

Assassination

Bruno Fanciullacci, Gentile's assassin

On March 30, 1944, Gentile received death threats blaming him for the execution of the Martyrs of Campo di Marte by Republic of Salò troops and accusing him of promoting fascism. Only two weeks later on April 15, 1944, Bruno Fanciullacci and Antonio Ignesti, both of whom belonged to the communist partisan organization Gruppi di Azione Patriottica (GAP), approached Gentile in his parked car, hiding pistols behind a book. When Gentile lowered the car window to speak to them, he was immediately hit with several bullets to the chest and heart.

Villa di Montalto in Florence, location of Giovanni Gentile's assassination. Fascist and Communist graffiti honoring and denouncing Gentile, respectively, is visible.

Gentile was buried in the church of Santa Croce in Florence.

Philosophy

Benedetto Croce wrote that Gentile "... holds the honor of having been the most rigorous neo-Hegelian in the entire history of Western philosophy and the dishonor of having been the official philosopher of Fascism in Italy." His philosophical basis for fascism was rooted in his understanding of ontology and epistemology, in which he found vindication for the rejection of individualism, and acceptance of collectivism, with the state as the ultimate location of authority and loyalty outside of which individuality had no meaning (and which in turn helped justify the totalitarian dimension of fascism).

The conceptual relationship between Gentile's actual idealism and his conception of fascism is not self-evident. The supposed relationship does not appear to be based on logical deducibility. That is, actual idealism does not entail a fascist ideology in any rigorous sense. Gentile enjoyed fruitful intellectual relations with Croce from 1899 – and particularly during their joint editorship of La Critica from 1903 to 1922 – but broke philosophically and politically from Croce in the early 1920s over Gentile's embrace of fascism. (Croce assesses their philosophical disagreement in Una discussione tra filosofi amici in Conversazioni Critiche, II.)

Ultimately, Gentile foresaw a social order wherein opposites of all kinds weren't to be considered as existing independently from each other; that 'publicness' and 'privateness' as broad interpretations were currently false as imposed by all former kinds of government, including capitalism and communism; and that only the reciprocal totalitarian state of Corporatism, a fascist state, could defeat these problems which are made from reifying as an external reality that which is in fact, to Gentile, only a reality in thinking. Whereas it was common in the philosophy of the time to see the conditional subject as abstract and the object as concrete, Gentile postulated (after Hegel) the opposite, that the subject is concrete and the object a mere abstraction (or rather, that what was conventionally dubbed "subject" is in fact only conditional object, and that the true subject is the act of being or essence of the object).

Gentile was, because of his actualist system, a notable philosophical presence across Europe during his time. At its base, Gentile's brand of idealism asserted the primacy of the "pure act" of thinking. This act is foundational to all human experience – it creates the phenomenal world – and involves a process of "reflective awareness" (in Italian, "l'atto del pensiero, pensiero pensante") that is constitutive of the Absolute and revealed in education. Gentile's emphasis on seeing Mind as the Absolute signaled his "revival of the idealist doctrine of the autonomy of the mind." It also connected his philosophical work to his vocation as a teacher. In actual idealism, then, pedagogy is transcendental and provides the process by which the Absolute is revealed. His idea of a transcending truth above positivism garnered particular attention by emphasizing that all modes of sensation only take the form of ideas within one's mind; in other words, they are mental constructs. To Gentile, for example, even the correlation of the function and location of the physical brain with the functions of the physical body was merely a consistent creation of the mind, and not of the brain (itself a creation of the mind). Observations like this have led some commentators to view Gentile's philosophy as a kind of "absolute solipsism," expressing the idea "that only the spirit or mind is real".

Actual idealism also touches on ideas of concern to theology. An example of actual idealism in theology is the idea that although man may have invented the concept of God, it does not make God any less real in any possible sense, so long as God is not presupposed to exist as abstraction, and except in case qualities about what existence actually entails (i.e. being invented apart from the thinking that makes it) are presupposed. Benedetto Croce objected that Gentile's "pure act" is nothing other than Schopenhauer's will.

Therefore, Gentile proposed a form of what he called "absolute Immanentism" in which the divine was the present conception of reality in the totality of one's individual thinking as an evolving, growing and dynamic process. Many times accused of solipsism, Gentile maintained his philosophy to be a Humanism that sensed the possibility of nothing beyond what was colligate in perception; the self's human thinking, in order to communicate as immanence is to be human like oneself, made a cohesive empathy of the self-same, without an external division, and therefore not modeled as objects to one's own thinking. Whereas solipsism would feel trapped in realization of its solitude, actualism rejects such a privation and is an expression of the only freedom which is possible within objective contingencies, where the transcendental Self does not even exist as an object, and the dialectical co-substantiation of others necessary to understand the empirical self are felt as true others when found to be the unrelativistic subjectivity of that whole self and essentially unified with the spirit of such higher self in actu, where others can be truly known, rather than thought as windowless monads.

Phases of his thought

A number of developments in Gentile's thought and career helped to define his philosophy, including:

• the definition of Actual Idealism in his work Theory of the Pure Act (1903);
• his support for the invasion of Libya (1911) and the entry of Italy into World War I (1915);
• his dispute with Benedetto Croce over the historic inevitability of Fascism;
• his role as minister of education (1922–24);
• his belief that Fascism could be made subservient to his philosophical thought, along with his gathering of influence through the work of students like Armando Carlini (leader of the so-called "right Gentilians") and Ugo Spirito (who applied Gentile's philosophy to social problems and helped codify Fascist political theory); and
• his work on the Enciclopedia Italiana (1925–43; first edition finished in 1936).

Works

Collected works

Systematic works

Historical works

Various works

Letter collections