Galluppi Pasquale
Galluppi, Pasquale
Philosopher, b. at Tropea, in Calabria, 2 April, 1770; d. at Naples, 13 Dec., 1846, where from 1831 he was a professor in the university. His principal works are “Saggio filosofico sulla critica della conoscenza umana”, 4 vols; “Lettere sulle vicende della filosofia da Cartesio a Kant”; “Elementi di Filosofica”; “Lezioni di Logica e Metafisica”; “Filosofia della volontà”; “Considerazioni filosofiche sull’ idealismo trascendentale”. Of his “Storia della Filisofia” he completed only the first volume. His philosophy is a mixture of assent to and dissent from Descartes, the French and English sensists, Kant, and the Scottish school of Reid. Cartesianism tempered by the modifications introduced into it by Leibniz, Wolf, and Genovesi, was the system in which Galluppi’s mind was trained. The problem of human knowledge was his chief preoccupation. He maintained the objective reality of our knowledge, which he based on the testimony of consciousness, making us aware not only of our internal experience, but also of the external causes to which it is due. This theory was aimed at Kant, though Galluppi agreed with him that space and time are a priori forms in the mind. Against the sensists, he denied that the mind was merely passive or receptive, and held that like a builder it arranged and ordered the materials supplied it, deducing therefrom new truths which sensation alone could never reach. He threw no light, however, on the difference between sensory and intellectual knowledge. This was the great weakness of his argument against the Scottish school, that the soul perceives not only its own affections or the qualities of bodies, but also its own substance and that of things outside itself. It was also natural that Galluppi should be foremost in attacking the theories of Rosemini concerning the idea of God as the first object of our knowledge: and it was this polemic (quiet enough in itself) which drew public attention to the Roveretan philosopher.
The morality of our actions, according to Galluppi, depends on the notion of duty which springs from the very nature of man. He never made use of the phrase “categoric imperative”, but everything goes to show that on that point he did not completely escape Kant’s influence: and although he asserted as the two great moral commandments “Be just” and “Be beneficent”, he none the less approved of Kant’s moral principle. Hence we do not find in him any hint as to the connection between the moral law and God, beyond the statement that God must reward virtue and punish vice. Against the Scottish school, on the other hand, he denied that morality depends on the feelings. His theodicy is well within the limits of that of Leibniz, and therefore admits not only the possibility of revelation, but also the divinity of Christianity. The care and clearness of his style made his works very popular; but when the Hegelianism of the Neapolitan school became the fashion in non-Catholic circles of thought, and Scholasticism regained its hold among Catholics, Galluppi’s philosophy quickly lost ground. He always kept aloof from political questions; and his works were planned and written in his own home, amidst the noise and bustle of a large and happy family.
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Werner, Kant in Italien, 1880 (Naples, 1897).
U. BENIGNI Transcribed by Ferruccio Germani
The Catholic Encyclopedia, Volume VICopyright © 1909 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, September 1, 1909. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Galluppi Pasquale
an Italian philosopher, was born at Tropea, in Calabria Ultra, April 2, 1770, and died at Naples in November, 1846. The groundwork of his education was laid at Tropea under the instructions of J.A. Ruffa, and he afterwards completed his studies at the University of Naples, in which institution he subsequently became professor, of philosophy. In his. writings he combated the philosophical doctrines in vogue in the 18th century, and strove to reestablish Italian philosophy on its old bases, recognizing in man’s nature a double element, the spiritual and material, in accord with the philosophy of the Church fathers. His first work, a pamphlet, dated 1807, on Analysis and Synthesis, sets forth his philosophical method. Shortly after it he published his Essay on Knowledge, in four books, treating (1) of knowledge, (2) of the analysis of the faculties of the human mind, (3) of the analysis of ideas, and (4) of the legitimate reasons of our judgments and our errors. His Saggio Filosofico sulla critica della conoscenza (Naples, 1819, 6 volumes, 8vo) contains an examination of the principal doctrines of ideology, Kantianism, and the transcendental philosophy. His Elements of Philosophy (Elementi di Filosofia, Messina, 1832) treats successively of pure logic, psychology, mixed logic, and morals, and has been often reprinted. In 1827 Galluppi published twelve Letters on Philosophy (Lettere filosofiche sulle Vicende della Filosofia, etc.), of which a 2d edition appeared in 1838, and a French translation by Peisse in 1844. His other works are, Filosofia della Volonta (Naples, 1835-42, and Milan, 1845): Considerazioni filosofiche sull’ Idealismo transcendentale e sul Razionalismn assoluto (Naples, 1841; Milan, 1846): Lezioni di Logica e di Metafisica (Naples, 1842, 5 volumes): Storia della Filosofia (Naples, 1842): Elementi di Teologia Naturale (Naples, 1844, 4 volumes). Hoefer, Nouv. Biog. Generale, 19:334-5. (J.W.M.)