IL DESTINO È LEGNA E CENERE - #severino #galimberti #filosofia #motivazione #destino #nulla

🚩JOIN OUR NEW SEVERINO CHANNEL!    / @videotecaemanueleseverino   Emanuele Severino is the famous teacher of Umberto Galimberti, considered by many to be one of the greatest Italian philosophers of the twentieth century and, for many European scholars, one of the most radical philosophical minds of the century. His thought did not limit itself to commenting on Western tradition: it attempted to destroy its hidden foundations. Severino argued that the entire Western civilization, from Plato to contemporary technology, was built on a fundamental error: the belief that beings can pass from nothing to being and from being to nothing. Born in Brescia in 1929, Severino showed an extraordinary aptitude for theoretical philosophy from a very young age. He studied at the University of Pavia, where he graduated in 1950 with a thesis on Heidegger. Already at this stage, the core of his thought emerged: the problem of being, nothingness, and the destiny of truth. In the 1950s, he began his academic career at the Catholic University of the Sacred Heart, one of the most important Catholic institutions in Europe. Here, Severino became a full professor of Theoretical Philosophy at a very young age. And it was precisely within those Milanese classrooms that the decisive encounter with Umberto Galimberti took place. Galimberti was his direct student in the 1960s. He attended Severino's courses when the Brescian philosopher was developing the works that would spark one of the greatest intellectual clashes in contemporary Italian philosophy. Severino's lectures were considered almost shocking. He didn't speak like a traditional academic professor. He proceeded like a thinker who wanted to push every concept to the extreme point of its coherence. For Severino, nihilism wasn't just another ideology. It was the hidden destiny of the West. If man believes that things arise from nothing and return to nothing, then everything becomes available, manipulable, destructible. And it is here that Severino identifies the metaphysical root of modern technology. Galimberti deeply absorbed this approach. Although he would later develop an independent path, influenced primarily by Carl Gustav Jung, psychoanalysis, and the analysis of technology, Severino's influence remained evident in the structure of his thought: a radical critique of the West, nihilism, the loss of meaning, and the domination of technology over contemporary man. In the 1960s, Severino published decisive works such as "The Original Structure" and "The Essence of Nihilism." His writings began to create enormous tensions with the Catholic world. The reason was simple and devastating: Severino implicitly denied the Christian idea of ​​creation. If beings cannot arise from nothing, then creation ex nihilo also becomes philosophically impossible. In 1969, the final conflict with the Catholic Church came. The Holy Office declared his thought incompatible with Christian doctrine. It was one of the most sensational philosophical episodes in contemporary Italy. A professor at Italy's leading Catholic university was accused, in essence, of destroying the metaphysical foundation of Christianity. After his break with the Catholic Church, Severino moved to Ca' Foscari University of Venice, where he taught Theoretical Philosophy for decades. Venice became the center of his philosophical school. Entire generations of students attended his lectures, often described as almost hypnotic experiences due to their logical rigor and speculative intensity. Galimberti, while pursuing other directions, always retained enormous respect for his master. In many interviews, he called him one of the most extraordinary minds he had ever encountered. And it's understandable why: Severino didn't simply teach philosophy. He taught people to suspect the very foundations of Western civilization. The relationship between Severino and Galimberti almost suggests a genealogy of contemporary Italian thought. Severino takes the discourse to the absolute ontology of eternal being. Galimberti transposes that metaphysical wound into the collective psychology, technology, and everyday nihilism of modern man. As if the master had exposed the theoretical abyss, and the student had recounted its consequences in the concrete lives of contemporary men.