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II, p. 340. 1. L’età romantica come epoca della disillusione A differenza di tutti i popoli della terra, l’uomo occidentale un giorno ha detto “Io”. L’ha annunciato Platone e l’ha esplicitato Cartesio. La psicologia ha catturato questa parola e ne ha fatto il centro della soggettività, dispiegando una visione del mondo a partire da questo centro. A mettere in crisi tale centralità fu nell’Ottocento la filosofia romantica. Schelling prima di tutti, e dopo di lui in modo esplicito Schopenhauer, per il quale ciascuno di noi è abitato da una doppia soggettività: la soggettività della specie che impiega gli individui per i suoi interessi, che sono poi quelli della propria conservazione, e la soggettività dell’individuo che si illude di disegnare un mondo in base ai suoi progetti, che altro non sono se non illusioni per vivere e non vedere che a cadenzare il ritmo della vita sono le immodificabili esigenze della specie.
Lacan, La science et la vérité (1966); tr. it. La scienza e la verità, in Scritti, Einaudi, Torino 1974, vol. II. 22 Esiodo, Opere e giorni, in Opere, Utet, Torino 1977, p. 291, v. 694. 23 Luciano Sofista, fr. 43, 21, in M. Untersteiner, Sofisti. Testimonianze e frammenti, La Nuova Italia, Firenze 1949-1962, vol. II, p. 124. 24 G. Anders, Die Antiquiertheit des Menschen, vol. II: Über die Zerstörung des Lebens im Zeitalter der dritten industriellen Revolution (1980); tr. it. L’uomo è antiquato, vol.
Vol. X, p. 582. 16 S. Natoli, L’esperienza del dolore. , p. 265. 17 F. Bacone, Instauratio Magna, Pars secunda: Novum Organum (1620); tr. it. La grande instaurazione, Parte seconda: Nuovo organo, in Scritti filosofici, Utet, Torino 1986, Libro I, § 3, p. 552: “Scientia et potentia humana coincidunt, quia ignoratio causæ destituit effectum. Natura non nisi parendo vincitur, et quod in contemplatione instar causæ est, id in operatione instar regulæ est (La scienza e la potenza umana coincidono, perché l’ignoranza della causa fa mancare l’effetto.
