10.13125/CH/3563
Through this choral tribute to Domenico Jervolino we hope to have reconstructed the breadth of his philosophical interests, his theoretical lines but above all the bonds of friendship and esteem that over the years have intertwined-in high Ricoeurian style-between several Italian and International figures. For this reason, this is a ‘choral’ remembrance and homage, a way of witnessing the esteem towards the scholar with whom interest and reflections have been shared over the years, in the conviction that to germinate them, they need to be share and participated among those who have a common vocation. A vocation (and the interest towards a reflection) that seeks in History, in Psychoanalysis, in the texts, places where to meet men and try to build together “shared worlds”, for others to inherit, within an infinite thread of interpretations. 
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Critical Hermeneutics
Editors' Introduction
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10.13125/CH/3563
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urn:nbn:it:unica-24303
Editors' Introduction
https://ojs.unica.it/index.php/ecch/article/download/3563/3226
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Critical Hermeneutics, 2 (2018)
Biannual International Journal of Philosophy
http://ojs.unica.it/index.php/ecch/index
ISSN 2533-1825 (on line); DOI 10.13125/CH/3563




                                  Editors’ Introduction




Almost a year after his death, Critical Hermeneutics dedicate this
special issue to Domenico Jervolino (Sorrento, 10 November 1946-
Rome, 27 February 2018).
      A student of Pietro Piovani (1922-1980) and Paul Ricœur (1913-
2005), Jervolino worked in Naples on philosophical hermeneutics since
the 1970s, teaching the thought of Hans-Georg Gadamer (1900-2002)
and, from the 80s of Ricœur, of whom he soon became a very
important scholar. He was full professor of theoretical philosophy,
teaching hermeneutics, philosophy of language and philosophy of
religion at the ‘Federico II’ University in Naples.
      In his scientific research he was able to connect original and
interesting phenomenological-hermeneutical aspects of Philosophy of
Language       with ethical and practical problems of philosophical
Hermeneutics and Philosophy of Action. The perspective of the
philosophy of translation was exposed in his latest works by finding in
the linguistic (and cultural) plurality the ground of mutual recognition
through the practice of translation (and hospitality). He understood it
as the fundamental area where the dangers and opportunities of an
increasingly globalised world confront both to the philosopher and to
the man-of-action, attentive to public discourse and social reality.
      Jervolino was a scholar and a politician. His two passions are
evident in his scientific-reflective work, where the political interest
arouseds ethical-practical reflections. Moverover, his reflection on the
practice addressed on specific issues of philosophy of liberation, on the
thought of Karl Marx (1818-1883) and Antonio Gramsci (1891-1937)
reveal a dialectic between thought and commitment, between reflexive
research and practical-political project, between theory and action.
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       His scholarly works are countless. Among the best-known, we
remember: (1) his monographs: Il cogito e l’ermeneutica. La questione
del soggetto in Ricoeur [The Cogito and the Hermeneutics: The
Question of the Subject in Ricoeur] ([1984] 1993²), Pierre Thévenaz e
la filosofia senza assoluto [Pierre Thévenaz and the Philosophy Without
Absolute] ([1984] 2003²), Logica del concreto ed ermeneutica della
vita morale. Newman, Blondel, Piovani [Logic of the Concrete and
Hermeneutics of the Moral Life. Newman, Blondel, Piovani] (1994),
Ricoeur. L’amore difficile [Ricoeur: The Difficult Love] (1995), Le parole
della prassi. Saggi di ermeneutica [The Words of Praxis. Essays of
Hermeneutics] (1996), Ricoeur. Une herméneutique de la condition
humaine [Ricoeur: A Hermeneutics of the Human Condition] (2002),
Ricoeur. Herméneutique et traduction [Ricoeur: Hermeneutics and
Translation] (2007), Per una filosofia della traduzione [For a Philosophy
of translation] (2008); (2) The Ricoeurian anthologies: Filosofia e
linguaggio [Philosophy and Language] ([1994] 2000²), La traduzione.
Una sfida etica [The Translation: An Ethical Challenge] ([2001] 2002²),
Etica e morale [Ethics and Morals] (2007), Ricoeur e la psicoanalisi
[Ricoeur and Psychoanalysis] (2007, with G. Martini); (3) The
treatment     of   collective   volumes    and   international     conference
proceedings: Filosofia e liberazione [Philosophy and Liberation] (1992,
with     G.   Cantillo),   Fenomenologia    e    filosofia   del   linguaggio
[Phenomenology and Philosophy of Language] (1996, with R. Pititto),
L’eredità filosofica di Jan Patočka [The Philosophical Inheritance of Jan
Patočka] (2000), Ermeneutica e traduzione. Il dono delle lingue
[Hermeneutics and Translation: The Gift of Languages] (2003, with R.
Pititto), Linguaggi, fenomenologia, ricerche cognitive [Languages,
Phenomenology, Cognitive Research] (2004, with R. Pititto) and La
traduzione: incontro fra le culture [Translation: Meeting Between
Cultures] (2005).


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                                                 Critical Hermeneutics, 2 (2018)




    In this issue we reprint his essay La reciprocità dei soggetti come
principio etico-politico. Per una ermeneutica della com-passione [The
Reciprocity of Subjects as an Ethical-Political Principle: For a
Hermeneutics of Com-passion], originally published in the volume Le
parole della prassi. Saggi di ermeneutica [The Words of Praxis. Essays
of Hermeneutics].
    This special issue collects the contributions of Marcelino Agís
Villaverde, Lorenzo Altieri, Francesca Brezzi, Vereno Brugiatelli, Vinicio
Busacchi, Daniele Cananzi, Carla Canullo, Annalisa Caputo, Marco
Casucci, Daniella Iannotta, Giuseppe Martini and Pierluigi Valenza.
In his essay, Hell is to Love no Longer: The Depth of Fault and the
Height of Forgiveness, Agís Villaverde reflects on the complexity of
forgiveness, which is difficult ‘to give and to receive, and to conceive’.
Only love is, due to its peculiarity, a phenomenon capable of dissolving
the impasse that forgiveness generates. In the essay From Text to
Action, to the Body: Corporeity and Perception Between Semiotics and
Philosophy of Language, Altieri, following Ricoeur and Jervolino,
reflects on the dialectic between language and interpretation. He
understands semiotics and hermeneutics as activities rooted in bodily
and experiential practice thus beyond texuality. The essay by Brezzi,
The Ethics of Translation for a Plural Europe, is concerned with the
ethical aspects of translation, highlighting how Ricoeur’s ethics of
translation might constitute the common ethos which a plural Europe
needs. In Asceticism of Thought and Openness to Otherness in the
Philosophical Reflection of Domenico Jervolino, Brugiatelli discusses
two central aspects of Jervolino’s research: the question of otherness
and the asceticism of thought. He proves their interconnection and the
implications for Jervolino’s humanistic philosophy. With his work
Reception of Paul Ricoeur in Italy: The Work of Domenico Jervolino and
the Role of the Italian Institute for Philosophical Studies of Naples,
Busacchi, starting from the late recognition of Ricoeur in France,
                                                                              III
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reconstructs and documents the role played by Domenico Jervolino and
the IISF of Naples in promote the French Philosopher, his thinking and
his knowledge and studies. Cananzi, in the essay Translation, Identity,
Society: The European Case of Cultural Multiplicity, writes about the
Jervolinian perspective on the philosophy of translation applying it to
the concrete case of the European Union. Translation as a Moment of
Peace: The Happy Challenge of Domenico Jervolino is the title of the
essay by Canullo, with which the author emphasizes the peculiarity and
value of      Jervolino’s work to combine philosophical and political
hermeneutics around the question of translation and his profound
political significance. In her essay Ricoeur Reader of L’amore difficile:
In Dialogue with Domenico Jervolino, Caputo examines the dialectic
between the French thinker and the Neapolitan scholar on The Difficult
Love. She indicates a fertile, path open between philosophical
hermeneutics and Biblical Hermeneutics. Casucci, in his contribution
Some Remarks on the Ricoeurian Reception of Heidegger: Starting
from Il cogito e l’ermeneutica of Domenico Jervolino, underlines the
Ricoeurian reading of Jervolino, his alternation and tension between
elements of        proximity    and   distance    in Ricoeur’s reception of
Heideggerian thought. With the essay From Subject to Translation:
Domenico Jervolino’s Contribution to a Psychoanalytic Hermeneutics,
Martini examines the texts in which the Neapolitan scholar elaborates
aspects of Psychoanalysis. He then identifies the unifying leitmotif ‘in
the passage from the subject matter to the philosophy of translation’.
Finally, Valenza, in the essay For a Hermeneutics of Incompleteness:
Ricoeur      and    Jervolino   in    Dialogue,    develops   an   interesting
interpretative analysis around the reflexive developments of Jervolino
between Soi-même comme un l’autre and La mémoire, l’histoire,
l’oubli. He shows how it is not the philosophy of translation but the
philosophy of incompleteness to characterize the last speculative
horizon of Ricoeur. A horizon connected to the Ricoeurian idea of
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                                                    Critical Hermeneutics, 2 (2018)




phenomenology of religion, a horizon that ranks between thought and
life. The collection of contributions ends with an apostille from Daniella
Iannotta, Domenico Jervolino, or the Disappearance of a Friend.
      Through this choral tribute to Domenico Jervolino we hope to have
reconstructed the breadth of his philosophical interests, his theoretical
lines but above all the bonds of friendship and esteem that over the
years have intertwined-in high Ricoeurian style-between several Italian
and    International   figures.   For   this   reason,   this    is   a   ‘choral’
remembrance and homage, a way of witnessing the esteem towards
the scholar with whom interest and reflections have been shared over
the years, in the conviction that to germinate them, they need to be
share and participated among those who have a common vocation. A
vocation (and the interest towards a reflection) that seeks in History,
in Psychoanalysis, in the texts, places where to meet men and try to
build together “shared worlds”, for others to inherit, within an infinite
thread of interpretations.


                                                           M. Agís Villaverde
                                                         Giovanna Costanzo
                                                                Vinicio Busacchi




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