David Biagioni (Maturity 2009, Liceo classico Alfieri, Turin)
The word conscience comes from the Latin cum + Scire (learn together) and indicates the conscious knowledge shared.
, use at least initially, the balance between the three dimensions that dominate the old man thought: that of the mind, located in a particular region of the brain, the instinctive-motor, located at the base of the spine, and the emotional located in the solar plexus. It was thought that this balance would enable man to rise compared to all other beings relying on a strong reason and that an imbalance of this size would lead to madness.
by the same term is now identified a number of meanings that change with respect to the discipline for which they are used. In common parlance, in fact, consciousness is an option that allows you to immediately inform, understand and evaluate the events that occur in the sphere of individual experience or in facing a future more or less close, for philosophy, however, consciousness becomes a discussion of the moral to the literature is also an ethical issue, and for science, finally, a set of neurotransmitters.
as they originate consciousness?
The two theories are the most reliable and respectively, the results of the studies of Professor of Pharmacology at Oxford University and Professor Susan Greenfield biology cognitive Christof Koch.
Both scientists agree that consciousness is generated by neurons in the brain and that the factors affecting it are not unique, but versatile. The basic problem, however, is that we still know too little about how chemical reactions take place within the brain-power and it is possible to formulate several hypotheses based on neuroscience, psychology and pathological phenomena. What, however, may have groped to identify the neural correlates of consciousness, such NCC, ie the receptors involved, for example, when we realize that we see a dog or hear a sound.
The two models
Since 1988, Koch has dealt with studies
Francis Crick coming to realize that for every precept that our brain perceives it as an NCC. Each NCC is different and if they have a specific form for each different image, sound, taste or sensation. If an NCC is interrupted or disturbed, it disappears.
Speaking physiological conditions when one sees a person enter a room in a group of pyramidal neurons (thought there are enough one million), the neurons that are able to communicate far away, initiates a network of conversations that run through the posterior cortex, where visual stimuli are processed at the front where they are planned and where we become aware of what we see. Some NCC
predominate over others. If, for example, is watching the person entering the room but he is also a melody, the melody has superiority on the object of vision, this is because the congregations of neurons formed by a sound are stronger than those formed by the view. This does not mean that we stop looking that person but we are more likely to consciously listen to the melody.
The coalition does not receive power when the disturbance of other coalitions.
The difference of the two models lies in the way of communication between neurons. According to Koch groups of neurons connecting the posterior cortex in qu
she from a lower level of the brain to a more internal than external, according to Greenfield, however, communication is via a separate communication of neurons that communicate through the secretion of substances chemical.
Where, physically, it may seem a detail overfly the practicality of the moral life, the fact that consciousness is created in the outermost layer just like sight, smell and any other way, led to belittle and shared by many more than we thought animals. If consciousness is, however, result of the still unexplored part of the brain would be dignified, but a person in a coma for example, with all faculties intact, could not be considered conscious, thus justifying euthanasia.
sense of the word conscience
The period in the history of philosophy, has changed its meanings and, starting with the stoicism (the third century BC. The ancient Stoics, from the second to the first century. BC . on average, from I to III century AD. the new Stoa ) to Neoplatonism (from the third to the sixth century AD.) pointed out the interior of the soul in constant dialogue with itself.
Locke (1632-1704), as a good empiricist, he rails against the Platonic school which instead argued doggedly to nativism (as well as Descartes, in part) and develop the teaching of Montaigne talking about knowledge and belief as arising from single and simple experience.
Hegel (1770-1831), most exponential
you of German radically rejects the idea of \u200b\u200bFichte and Schelling and speaks of consciousness along the chapters of his first work, The Phenomenology of Spirit . It is just, somehow, a summary of the history of thought as understood within consciousness, is the "romance" starring the consciousness, is a stage on which the Spirit, which over time and space has taken on different shapes and appearances, speaking as an actor and only with himself and with himself. And the Spirit is the very consciousness, until it is realized as absolute knowledge, that is until the person who acts as dialectical struggle with the object.
Hegel begins by defining consciousness an "attitude" of the Spirit to that which is physically external to it and of course, they might know the reality of the senses, and reason, which at this early stage is still only conscience, has this view to the nature (Descartes would have said so res cogitans know res extensa , Which is thought knows the physical extent). This first step in the Phenomenology of spirit is carried to and from a natural conscience, which must first experience the inadequacy of the figures of the phenomena of knowledge apparent. Then
natural conscience becomes self-consciousness in the experience of the Spirit that is conscious of itself: it is the consciousness of his superiority on the part of the subject (which is the instrument of the Spirit), so the nature, meaning, and each subject are subordinated to the action of the Spirit. To make this you need to become aware, however, historically, or in freedom, which is the expression of the Spirit. This dialectical process is the result of the war between the self-consciousness that do not allow each other to be so: indeed, the self-consciousnesses living a contradiction because they are employees and, at the same time, independent of one another, this struggle leads to the formation over time and space, of history itself. Self-consciousness, which is the identity of opposites that is the subject and object that make up the ego which is split, is expressed in a figure that is the struggle to the death between two different self-consciousnesses that do not want to recognize each other superiority to each other, and then attach the each to himself. This claim fails and gives way to death as negative, as the antithesis: This figure is called the relationship of lordship and servitude (Marx developed this theme, which will feed into the class struggle, and that in turn derives from its Hegelian lesson from which he had proceeds from the concept of class consciousness, the expression of the concept of consciousness too abstract). One of the self-consciousness that he gave up fighting for survival is therefore subject to another, which, however, takes advantage of this submission and receiving the products of the first self-consciousness. Therefore, if the figure of the servant was the first at a disadvantage, now producing forms of life to the figure of the Master in your fist to subdue those who thought: this is a spiritual growth that forms what nature has so chaotic and order, combating the trends of primordial consciousness. Thus arises the figure of the unhappy consciousness, well represented by the Jewish religion, initially, and subsequently by the medieval Christian theocentrism: there is a bifurcation of consciousness, on the one hand, it is coincident with the transcendent God, and secondly 'another, according to the human subject with faith, is the negation of the ego, the subject would vanish in the transcendence of God himself, but this does not succeed and so replaces the unhappiness of consciousness perceived useless in front of the absolute. Hegel's unhappy consciousness lists any attempt to deny the transcendent: asceticism, mysticism, feelings devotees, religious ethics and the mission moved by love for God, and the mortification of the ego. The misery will be exceeded when the consciousness is no longer able to find God in itself, but out of his mind, that in the outside world, so consciousness coincide with reason after he abandoned his faith that made her unhappy. In fact, the personal faith in God and transcendent at the same time that it was not an alienation, that is an antithesis to overcome. This idea will be taken from the Hegelian left who will speak the unhappy consciousness as a primitive religious experience that could not fail historically (eg the Crusades). Dall'autocoscienza, culminating in the unhappy consciousness, we move to the stage of reason and conscience, therefore, addresses both nature and society, looking now on the concept.
Freud (1856-1939) opens the twentieth century with the work Interp
retazione dreams and ushering in the method of psychoanalysis is based on an opposition between the conscious and the unconscious world world world mediated by the preconscious ; Freud distinguishes the first topic (conscious / preconscious / unconscious) from the second ( Es / I / superego); L 'Es , in German, is a neutral third person singular pronoun, so it has an impersonal character which indicates the original form, and the psyche that has yet to distinguish between good and evil, but responding to the pleasure principle. So in the process of conscientization the superego is precisely the ethical consciousness in which there are clear boundaries between what is considered right or wrong and that should guide the actions of the subject, the ego is the organization of the personality of the person who responds these internal divisions, and that comes to build it as such.
Freud speaks of dreams as a moment in which the experience of day-consciousness is impaired and introjected; dreaming consciousness, however, unrelated to the real environment and the adaptation is dominated by the laws that regulate the emotions which deviate from the laws of reason and social needs. The subject no longer lives in the dream in space and time and can be both passive and active protagonist of the scene, the principle of identity, core logic, it jumps to the dreamer and the principle of contradiction. The dream consciousness is expressed in symbols and Freud, however, produce a dreamlike symbolism, even in waking life, which is apparently alien from the dream, Freud notes the so-called residual nature of dreams: the dream on forever, even if life conscious in everyday life do not sufficiently illuminate the continuous and uninterrupted dream act (identified in various forms, from the blunders slip). In the work Beyond the Pleasure Principle, Freud analyzes the neuroses caused by trauma and down-to-the compulsion to repeat. It can not be determined only by the pleasure principle but also by the death instinct. It is a struggle of the psyche, a conflict that Freud back to the original war between two forces: Eros and Thanatos . The two forces, one static and one dynamic, vital and deadly, are in cahoots with each other and through the repetition compulsion, and are expressed in the conduct of the person who part of the system of the relationship between perception and consciousness to relate to a neurosis with time in constant repetition.
In the Italian literature of the twentieth century, Italo Svevo (Ettore Schmitz, 1861-1924), speaking as a few have been able to do before the birth of psychoanalysis, consciousness in his third novel, The Confessions of Zeno. Zeno Cosini is maintained by the psychoanalytic method and is recommended by your doctor to write a journal review of its existence. In this analysis, bitter and ironic moments are pinned to the circumstances and his intentions clear but rooms in which he tries to kick the habit of smoking. The case brings to marry Zeno and also to engage in an adulterous relationship, you read review, make a note in the diary, the circumstances through which and for which the protagonist is also linked to Guido, the hated and beloved brother, who will be in error by the events leading to suicide. Dominates the plot, however, that Zeno's disease, when it seems sopirsi, is ready to resurface as an ambush, according to different forms such as' hypochondria, imaginary illness, disease and a variety of convenient living conditions. The evil of Zeno Cosini is, in fact, the evil of his conscience: he in this analysis are too complacent and start an introspective journey that becomes an excuse for prevarication and bring it to pass time. The work, which has the structure of a diary style, concludes with the description of the Great War, which contrasts with the inner world of the ego deliberately explored so far. The smoking habit is a symbol, a metaphor used to describe the behavior only Svevo's Zeno and the illness of his will. Highlighting the ineptitude of the protagonist through humor, you can understand better the mechanisms of consciousness and analyze each subject's self-justification; Svevo also succeeds in detaching and come to an acceptance of casual game which follows the existence unpredictable reality the intentions of the protagonist: irony and consciousness are, for him, and sought the only possible methods of defense against the company and that his certainties are only appearances. 
BIBLIOGRAPHY
- Georg Wilhelm Friedrich Hegel, "Phenomenology of Spirit," The New Italy
- Italo Svevo, "Confessions of Zeno," Bur
- Luciano Nanni, "Reading Swabian , Zanichelli
- Adriano Bon, "Reading The Confessions of Zeno, Italo Svevo," Murcia
- Sigmund Freud, "The Interpretation of Dreams", Bollati Boringhieri
- Aldo Manetti, "History of Latin Literature" , Juvenile
- Dario Coppola, "For a new choice," Firenze Atheneum
- Garzanti Encyclopedia of Philosophy
- John Treccani, "Italian Encyclopedia of science, literature and arts"
, use at least initially, the balance between the three dimensions that dominate the old man thought: that of the mind, located in a particular region of the brain, the instinctive-motor, located at the base of the spine, and the emotional located in the solar plexus. It was thought that this balance would enable man to rise compared to all other beings relying on a strong reason and that an imbalance of this size would lead to madness.
by the same term is now identified a number of meanings that change with respect to the discipline for which they are used. In common parlance, in fact, consciousness is an option that allows you to immediately inform, understand and evaluate the events that occur in the sphere of individual experience or in facing a future more or less close, for philosophy, however, consciousness becomes a discussion of the moral to the literature is also an ethical issue, and for science, finally, a set of neurotransmitters.
as they originate consciousness?
The two theories are the most reliable and respectively, the results of the studies of Professor of Pharmacology at Oxford University and Professor Susan Greenfield biology cognitive Christof Koch.
Both scientists agree that consciousness is generated by neurons in the brain and that the factors affecting it are not unique, but versatile. The basic problem, however, is that we still know too little about how chemical reactions take place within the brain-power and it is possible to formulate several hypotheses based on neuroscience, psychology and pathological phenomena. What, however, may have groped to identify the neural correlates of consciousness, such NCC, ie the receptors involved, for example, when we realize that we see a dog or hear a sound.
The two models
Since 1988, Koch has dealt with studies
Francis Crick coming to realize that for every precept that our brain perceives it as an NCC. Each NCC is different and if they have a specific form for each different image, sound, taste or sensation. If an NCC is interrupted or disturbed, it disappears. Speaking physiological conditions when one sees a person enter a room in a group of pyramidal neurons (thought there are enough one million), the neurons that are able to communicate far away, initiates a network of conversations that run through the posterior cortex, where visual stimuli are processed at the front where they are planned and where we become aware of what we see. Some NCC
predominate over others. If, for example, is watching the person entering the room but he is also a melody, the melody has superiority on the object of vision, this is because the congregations of neurons formed by a sound are stronger than those formed by the view. This does not mean that we stop looking that person but we are more likely to consciously listen to the melody.
The coalition does not receive power when the disturbance of other coalitions.
The difference of the two models lies in the way of communication between neurons. According to Koch groups of neurons connecting the posterior cortex in qu
she from a lower level of the brain to a more internal than external, according to Greenfield, however, communication is via a separate communication of neurons that communicate through the secretion of substances chemical. Where, physically, it may seem a detail overfly the practicality of the moral life, the fact that consciousness is created in the outermost layer just like sight, smell and any other way, led to belittle and shared by many more than we thought animals. If consciousness is, however, result of the still unexplored part of the brain would be dignified, but a person in a coma for example, with all faculties intact, could not be considered conscious, thus justifying euthanasia.
sense of the word conscience
The period in the history of philosophy, has changed its meanings and, starting with the stoicism (the third century BC. The ancient Stoics, from the second to the first century. BC . on average, from I to III century AD. the new Stoa ) to Neoplatonism (from the third to the sixth century AD.) pointed out the interior of the soul in constant dialogue with itself.
In De Ira
Seneca (4 BC - 65 AD), treated divided into three books in which the author analyzes the origins, nature and the fatal effects of this defect (first book), the various ways to cure (Book II), the means to prevent it, stop it and place (the third book), the profits are suggested antidotes and one of them, the reason, according to Seneca is a vital asset that can bring into the examination of conscience to be performed in 'intimacy and darkness at the end of the day: this allows to balance the act of man, certainly a suggestion taken up by magic-religious philosophy of Pythagoras, who had been transplanted to Rome by setta dei Sesti.
Dice Seneca : “ Faciebat hoc Sextius, ut consummato die, cum se ad nocturnam quietem recepisset, interrogaret animum suum: -Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte melior es? -Desinet ira et moderatior erit, que sciet sibi cotidie ad iudicem esse veniendum ”
Seneca (4 BC - 65 AD), treated divided into three books in which the author analyzes the origins, nature and the fatal effects of this defect (first book), the various ways to cure (Book II), the means to prevent it, stop it and place (the third book), the profits are suggested antidotes and one of them, the reason, according to Seneca is a vital asset that can bring into the examination of conscience to be performed in 'intimacy and darkness at the end of the day: this allows to balance the act of man, certainly a suggestion taken up by magic-religious philosophy of Pythagoras, who had been transplanted to Rome by setta dei Sesti.
Dice Seneca : “ Faciebat hoc Sextius, ut consummato die, cum se ad nocturnam quietem recepisset, interrogaret animum suum: -Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte melior es? -Desinet ira et moderatior erit, que sciet sibi cotidie ad iudicem esse veniendum ”
( De ira , III, 36, 1-4).
Nel corso della storia del pensiero il filosofo cristiano Agostino (354-430) ha utilizzato spesso il termine coscienza soprattutto nelle Confessiones (397-401) to reach the ' alétheia ' s soul must begin the inner dialogue with itself and thus attain the light of meditation experience has a moral aspect and that is consciousness located the place where Augustine this inner conversation, for he speaks of the "voice of conscience."
The Augustinian philosophy is inspired by the Pauline theology that speaks of conscience calling it a sure knowledge (the term which he derives from cum + Gnosca ) the fundamentals of the line will, so that by querying the consciousness can be known with certainty how exemplary behavior, the ideal ethics, the right way that is constantly being abandoned because of human frailty that results from original sin.
The Augustinian philosophy is inspired by the Pauline theology that speaks of conscience calling it a sure knowledge (the term which he derives from cum + Gnosca ) the fundamentals of the line will, so that by querying the consciousness can be known with certainty how exemplary behavior, the ideal ethics, the right way that is constantly being abandoned because of human frailty that results from original sin.
The philosopher Montaigne (1533-1592), who was a master of both Descartes (1596-1650) and Pascal (1623-1662), in his Essays (1580) speaks voice of conscience and defines a set of beliefs, derived from the company, which became part of the knowledge already from infants to to rise to the role of law in the ethical rules, so these rules have in no way an inner nature but outside while harboring deep within what is commonly referred to as consciousness.
Descartes inaugurated the new meaning of consciousness understood as awareness of the subject on his mind. In his cogito ergo sum res cogitans , and in its' ergo sum res cogitans , you define what consciousness is, because I think they are and have a substance that thinks, therefore, be aware that this is the only true consciousness. In the first two Meditations on First Philosophy Descartes speaks of conscience by saying that the subject has a direct and indisputable certainty precisely through cogito .
Locke (1632-1704), as a good empiricist, he rails against the Platonic school which instead argued doggedly to nativism (as well as Descartes, in part) and develop the teaching of Montaigne talking about knowledge and belief as arising from single and simple experience.
Hume (1711-1776), philosopher of Edinburgh, continues in the vein of thought already outlined by Locke and argues that even if the subject thinking can be reached by thought alone on the edge of not for this reason will never get out of their conscience because he can never make terms with what lies outside its own sense impressions or ideas of reason.
Kant (1724-1804), in the Critique of Pure Reason, the criticism of the empiricist approach and argues that even if Hume had awakened him from sleep dogmatic idealism and rejects the theories in the consciousness of thumb that says that is different between the subjects, there is also a 
pure form of consciousness, pure apperception (I think) that has a function of knowledge same for all men. The synthetic a priori forms, and even then, the intellect are divided according to the twelve categories which I think it is the unifying element. Therefore, this pure knowledge and universal function is the same for all those transcendental (Kant speaks of this in the "transcendental deduction of pure concepts of understanding" contained in the first Critique).
In the second Critique, or the Critique of Practical Reason, he focuses on his vision of the moral self (against heteronomous conception of morality itself) consciousness, describing it as an inner voice that is opposed to the senses. Interiority of the subject sta dunque un valore assoluto universale della legge morale la quale emerge dalla libertà e vi giunge alla fine del suo percorso, ossia la legge morale è un mezzo e la libertà è un fine.
“ la libertà e la legge pratica incondizionata risultano dunque reciprocamente connesse. Qui io non domando se esse siano anche diverse di fatto o se una legge incondizionata non sia piuttosto la semplice coscienza di sé di una ragion pura-pratica e se questa sia identica al concetto positivo della libertà; ma domando dove ha inizio la nostra conoscenza dell’incondizionato pratico, se dalla libertà o dalla legge pratica. Non è possibile che prenda inizio dalla libertà, di cui non possiamo né aver coscienza immediate, because the first concept of it is not, nor knowledge mediated by experience, because experience does not give us the law of phenomena, and thus the mechanism of nature, which is the opposite of freedom, pure and simple. E 'therefore the moral law which we become conscious (just made the best of will), what we are offered for the first and that leads us directly to the concept of freedom [...] .
(from Critique of Practical Reason) Kant writes
In 1793, after the third Critique, a work considered the fourth criticism, titled Religion in the confines of pure reason, introducing a letter in which the philosopher of Koenigsberg briefly describes the scope, saying that if the first Critique was a response to the question of metaphysics (what do I know?), the second criticism was the answer to the question of ' ethics (how should I act?), this work is the answer to the question of religion (what can I hope?). Right here is taken the concept of natural religion (deism) as opposed to the concept of revealed religion (theism) and, for Kant, religion is not the foundation of morality but is not, can lead to moral religion, Kant is at border of natural religion to the realm of religion looking proved by making the famous theory of concentric circles.
" morality, which is based on the concept of man as free, which, precisely because such subjects himself by his reason, more unconditional, needs neither the idea of \u200b\u200bbeing superior to another 'man to know his duty, nor a motive other than the law itself to fulfill it. However, it is man's fault if he is in this need, which, therefore, no one can remedy, because what does not come from himself and his freedom can not be used as a surrogate for what is lacking in its morality. This did not therefore need the support of religion, but the grace is self-pure practical reason [...] .
(from religion to the realm of pure practical reason)
why Kant calls the subject to act according to his conscience prompted categorical imperative.
Just the thought develops Kantian German idealism that speaks of consciousness in the subject by highlighting the absolute I, as defined by Fichte (1762-1814) and also the first Schelling (1775-1854). Coincides with the ego consciousness which derives from an ego-sensitive and therefore empirical. It was later limited by what I originally opposed to itself or the not-I, which means that philosophical reflection is the only field where it can be drawn on the knowledge and knowing and, therefore, is the only place in the consciousness.
pure form of consciousness, pure apperception (I think) that has a function of knowledge same for all men. The synthetic a priori forms, and even then, the intellect are divided according to the twelve categories which I think it is the unifying element. Therefore, this pure knowledge and universal function is the same for all those transcendental (Kant speaks of this in the "transcendental deduction of pure concepts of understanding" contained in the first Critique). In the second Critique, or the Critique of Practical Reason, he focuses on his vision of the moral self (against heteronomous conception of morality itself) consciousness, describing it as an inner voice that is opposed to the senses. Interiority of the subject sta dunque un valore assoluto universale della legge morale la quale emerge dalla libertà e vi giunge alla fine del suo percorso, ossia la legge morale è un mezzo e la libertà è un fine.
“ la libertà e la legge pratica incondizionata risultano dunque reciprocamente connesse. Qui io non domando se esse siano anche diverse di fatto o se una legge incondizionata non sia piuttosto la semplice coscienza di sé di una ragion pura-pratica e se questa sia identica al concetto positivo della libertà; ma domando dove ha inizio la nostra conoscenza dell’incondizionato pratico, se dalla libertà o dalla legge pratica. Non è possibile che prenda inizio dalla libertà, di cui non possiamo né aver coscienza immediate, because the first concept of it is not, nor knowledge mediated by experience, because experience does not give us the law of phenomena, and thus the mechanism of nature, which is the opposite of freedom, pure and simple. E 'therefore the moral law which we become conscious (just made the best of will), what we are offered for the first and that leads us directly to the concept of freedom [...] .
(from Critique of Practical Reason) Kant writes
In 1793, after the third Critique, a work considered the fourth criticism, titled Religion in the confines of pure reason, introducing a letter in which the philosopher of Koenigsberg briefly describes the scope, saying that if the first Critique was a response to the question of metaphysics (what do I know?), the second criticism was the answer to the question of ' ethics (how should I act?), this work is the answer to the question of religion (what can I hope?). Right here is taken the concept of natural religion (deism) as opposed to the concept of revealed religion (theism) and, for Kant, religion is not the foundation of morality but is not, can lead to moral religion, Kant is at border of natural religion to the realm of religion looking proved by making the famous theory of concentric circles.
" morality, which is based on the concept of man as free, which, precisely because such subjects himself by his reason, more unconditional, needs neither the idea of \u200b\u200bbeing superior to another 'man to know his duty, nor a motive other than the law itself to fulfill it. However, it is man's fault if he is in this need, which, therefore, no one can remedy, because what does not come from himself and his freedom can not be used as a surrogate for what is lacking in its morality. This did not therefore need the support of religion, but the grace is self-pure practical reason [...] .
(from religion to the realm of pure practical reason)
why Kant calls the subject to act according to his conscience prompted categorical imperative.
Just the thought develops Kantian German idealism that speaks of consciousness in the subject by highlighting the absolute I, as defined by Fichte (1762-1814) and also the first Schelling (1775-1854). Coincides with the ego consciousness which derives from an ego-sensitive and therefore empirical. It was later limited by what I originally opposed to itself or the not-I, which means that philosophical reflection is the only field where it can be drawn on the knowledge and knowing and, therefore, is the only place in the consciousness.
Hegel (1770-1831), most exponential
you of German radically rejects the idea of \u200b\u200bFichte and Schelling and speaks of consciousness along the chapters of his first work, The Phenomenology of Spirit . It is just, somehow, a summary of the history of thought as understood within consciousness, is the "romance" starring the consciousness, is a stage on which the Spirit, which over time and space has taken on different shapes and appearances, speaking as an actor and only with himself and with himself. And the Spirit is the very consciousness, until it is realized as absolute knowledge, that is until the person who acts as dialectical struggle with the object. Hegel begins by defining consciousness an "attitude" of the Spirit to that which is physically external to it and of course, they might know the reality of the senses, and reason, which at this early stage is still only conscience, has this view to the nature (Descartes would have said so res cogitans know res extensa , Which is thought knows the physical extent). This first step in the Phenomenology of spirit is carried to and from a natural conscience, which must first experience the inadequacy of the figures of the phenomena of knowledge apparent. Then
natural conscience becomes self-consciousness in the experience of the Spirit that is conscious of itself: it is the consciousness of his superiority on the part of the subject (which is the instrument of the Spirit), so the nature, meaning, and each subject are subordinated to the action of the Spirit. To make this you need to become aware, however, historically, or in freedom, which is the expression of the Spirit. This dialectical process is the result of the war between the self-consciousness that do not allow each other to be so: indeed, the self-consciousnesses living a contradiction because they are employees and, at the same time, independent of one another, this struggle leads to the formation over time and space, of history itself. Self-consciousness, which is the identity of opposites that is the subject and object that make up the ego which is split, is expressed in a figure that is the struggle to the death between two different self-consciousnesses that do not want to recognize each other superiority to each other, and then attach the each to himself. This claim fails and gives way to death as negative, as the antithesis: This figure is called the relationship of lordship and servitude (Marx developed this theme, which will feed into the class struggle, and that in turn derives from its Hegelian lesson from which he had proceeds from the concept of class consciousness, the expression of the concept of consciousness too abstract). One of the self-consciousness that he gave up fighting for survival is therefore subject to another, which, however, takes advantage of this submission and receiving the products of the first self-consciousness. Therefore, if the figure of the servant was the first at a disadvantage, now producing forms of life to the figure of the Master in your fist to subdue those who thought: this is a spiritual growth that forms what nature has so chaotic and order, combating the trends of primordial consciousness. Thus arises the figure of the unhappy consciousness, well represented by the Jewish religion, initially, and subsequently by the medieval Christian theocentrism: there is a bifurcation of consciousness, on the one hand, it is coincident with the transcendent God, and secondly 'another, according to the human subject with faith, is the negation of the ego, the subject would vanish in the transcendence of God himself, but this does not succeed and so replaces the unhappiness of consciousness perceived useless in front of the absolute. Hegel's unhappy consciousness lists any attempt to deny the transcendent: asceticism, mysticism, feelings devotees, religious ethics and the mission moved by love for God, and the mortification of the ego. The misery will be exceeded when the consciousness is no longer able to find God in itself, but out of his mind, that in the outside world, so consciousness coincide with reason after he abandoned his faith that made her unhappy. In fact, the personal faith in God and transcendent at the same time that it was not an alienation, that is an antithesis to overcome. This idea will be taken from the Hegelian left who will speak the unhappy consciousness as a primitive religious experience that could not fail historically (eg the Crusades). Dall'autocoscienza, culminating in the unhappy consciousness, we move to the stage of reason and conscience, therefore, addresses both nature and society, looking now on the concept.
Freud (1856-1939) opens the twentieth century with the work Interp
retazione dreams and ushering in the method of psychoanalysis is based on an opposition between the conscious and the unconscious world world world mediated by the preconscious ; Freud distinguishes the first topic (conscious / preconscious / unconscious) from the second ( Es / I / superego); L 'Es , in German, is a neutral third person singular pronoun, so it has an impersonal character which indicates the original form, and the psyche that has yet to distinguish between good and evil, but responding to the pleasure principle. So in the process of conscientization the superego is precisely the ethical consciousness in which there are clear boundaries between what is considered right or wrong and that should guide the actions of the subject, the ego is the organization of the personality of the person who responds these internal divisions, and that comes to build it as such. Freud speaks of dreams as a moment in which the experience of day-consciousness is impaired and introjected; dreaming consciousness, however, unrelated to the real environment and the adaptation is dominated by the laws that regulate the emotions which deviate from the laws of reason and social needs. The subject no longer lives in the dream in space and time and can be both passive and active protagonist of the scene, the principle of identity, core logic, it jumps to the dreamer and the principle of contradiction. The dream consciousness is expressed in symbols and Freud, however, produce a dreamlike symbolism, even in waking life, which is apparently alien from the dream, Freud notes the so-called residual nature of dreams: the dream on forever, even if life conscious in everyday life do not sufficiently illuminate the continuous and uninterrupted dream act (identified in various forms, from the blunders slip). In the work Beyond the Pleasure Principle, Freud analyzes the neuroses caused by trauma and down-to-the compulsion to repeat. It can not be determined only by the pleasure principle but also by the death instinct. It is a struggle of the psyche, a conflict that Freud back to the original war between two forces: Eros and Thanatos . The two forces, one static and one dynamic, vital and deadly, are in cahoots with each other and through the repetition compulsion, and are expressed in the conduct of the person who part of the system of the relationship between perception and consciousness to relate to a neurosis with time in constant repetition.
In the Italian literature of the twentieth century, Italo Svevo (Ettore Schmitz, 1861-1924), speaking as a few have been able to do before the birth of psychoanalysis, consciousness in his third novel, The Confessions of Zeno. Zeno Cosini is maintained by the psychoanalytic method and is recommended by your doctor to write a journal review of its existence. In this analysis, bitter and ironic moments are pinned to the circumstances and his intentions clear but rooms in which he tries to kick the habit of smoking. The case brings to marry Zeno and also to engage in an adulterous relationship, you read review, make a note in the diary, the circumstances through which and for which the protagonist is also linked to Guido, the hated and beloved brother, who will be in error by the events leading to suicide. Dominates the plot, however, that Zeno's disease, when it seems sopirsi, is ready to resurface as an ambush, according to different forms such as' hypochondria, imaginary illness, disease and a variety of convenient living conditions. The evil of Zeno Cosini is, in fact, the evil of his conscience: he in this analysis are too complacent and start an introspective journey that becomes an excuse for prevarication and bring it to pass time. The work, which has the structure of a diary style, concludes with the description of the Great War, which contrasts with the inner world of the ego deliberately explored so far. The smoking habit is a symbol, a metaphor used to describe the behavior only Svevo's Zeno and the illness of his will. Highlighting the ineptitude of the protagonist through humor, you can understand better the mechanisms of consciousness and analyze each subject's self-justification; Svevo also succeeds in detaching and come to an acceptance of casual game which follows the existence unpredictable reality the intentions of the protagonist: irony and consciousness are, for him, and sought the only possible methods of defense against the company and that his certainties are only appearances.
BIBLIOGRAPHY
- Georg Wilhelm Friedrich Hegel, "Phenomenology of Spirit," The New Italy
- Italo Svevo, "Confessions of Zeno," Bur
- Luciano Nanni, "Reading Swabian , Zanichelli
- Adriano Bon, "Reading The Confessions of Zeno, Italo Svevo," Murcia
- Sigmund Freud, "The Interpretation of Dreams", Bollati Boringhieri
- Aldo Manetti, "History of Latin Literature" , Juvenile
- Dario Coppola, "For a new choice," Firenze Atheneum
- Garzanti Encyclopedia of Philosophy
- John Treccani, "Italian Encyclopedia of science, literature and arts"
David Biagioni
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