Benedetto Croce
Benedetto Croce,
was an Italian idealist philosopher, historian, and politician who wrote on numerous topics, including philosophy, history, historiography, and aesthetics. A political liberal in most regards, he formulated a distinction between liberalism and "liberism". Croce had considerable influence on other Italian intellectuals, from Marxists to Italian fascists, such as Antonio Gramsci and Giovanni Gentile, respectively.
He had a long career in the Italian Parliament, joining the Senate of the Kingdom of Italy in 1910, serving through Fascism and the Second World War before being elected to the Constituent Assembly as a Liberal. In the 1948 general election he was elected to the new republican Senate and served there until his death. He was a longtime member of the Italian Liberal Party, serving as its president from 1944 to 1947.
Croce was the president of the worldwide writers' association PEN International from 1949 until 1952. He was nominated for the Nobel Prize in Literature 16 times.
He is also noted for his "major contributions to the rebirth of Italian democracy". He was an elected International Member of both the American Academy of Arts and Sciences and the American Philosophical Society.
Biography
Croce was born in Pescasseroli in the Abruzzo region of Italy. His family was influential and wealthy, and he was raised in a very strict Roman Catholic environment. Around the age of 16, he quit Catholicism and developed a personal philosophy of spiritual life, in which religion cannot be anything but a historical institution where the creative strength of mankind can be expressed. He kept this philosophy for the rest of his life.In 1883, an earthquake occurred in the village of Casamicciola on the island of Ischia near Naples, where he was on holiday with his family, destroying the home they lived in. His mother, father, and only sister were all killed, and he was buried for a long time and barely survived. After the earthquake, he inherited his family's fortune and—much like Schopenhauer—was able to live the rest of his life in relative leisure, devoting a great deal of time to philosophy as an independent intellectual writing from his palazzo in Naples.
He studied law, but never graduated, at the University of Naples, while reading extensively on historical materialism. His ideas were publicized at the University of Rome towards the end of the 1890s by Professor Antonio Labriola. Croce was well acquainted with and sympathetic to the developments in European socialist philosophy exemplified by August Bebel, Friedrich Engels, Karl Kautsky, Paul Lafargue, Wilhelm Liebknecht, and Filippo Turati.
Influenced by Neapolitan-born Gianbattista Vico's thoughts about art and history, he began studying philosophy in 1893. Croce also purchased the house in which Vico had lived. His friend, the philosopher Giovanni Gentile, encouraged him to read Hegel. Croce's famous commentary on Hegel, What is Living and What is Dead of the Philosophy of Hegel, was published in 1907.
Political involvement
As his fame increased, Croce was persuaded, against his initial wishes, to become involved in politics. In 1910, he was appointed to the Italian Senate, a lifelong position. He was an open critic of Italy's participation in World War I, feeling that it was a suicidal trade war. Although this made him initially unpopular, his reputation was restored after the war. In 1919, he supported the government of Francesco Saverio Nitti while also expressing his admiration for the nascent Weimar Republic and the Social Democratic Party of Germany. He was Minister of Public Education between 1920 and 1921 for the 5th and last government headed by Giovanni Giolitti. Benito Mussolini assumed power slightly more than a year after Croce's exit from the government; Mussolini's first Minister of Public Education was Giovanni Gentile, an independent who later became a fascist and with whom Croce had earlier cooperated in a philosophical polemic against positivism. Gentile remained minister for only a year but managed to begin a comprehensive reform of Italian education that was based partly on Croce's earlier suggestions. Gentile's reform remained in force well beyond the Fascist regime and was only partly abolished in 1962.Croce was instrumental in the relocation of the Biblioteca Nazionale Vittorio Emanuele III to the Royal Palace of Naples in 1923.
Relations with Italian fascism
Croce initially supported Mussolini's Italian fascism government that took power in 1922. The assassination by the National Fascist Party and Blackshirts of the socialist politician Giacomo Matteotti in June 1924 shook Croce's support for Mussolini. In May 1925, Croce was one of the signatories to the Manifesto of the Anti-Fascist Intellectuals, which had been written by Croce himself; however, in June 1924, he had voted in the Senate in support of the Mussolini government. He later explained that he had hoped that the support for Mussolini in parliament would weaken the more extreme Fascists who, he believed, were responsible for Matteotti's murder. Croce later became one of the firmest opponents of fascism.In 1928, Croce voted against the law, which effectively abolished free elections in Italy by requiring electors to vote for a list of candidates approved by the Grand Council of Fascism. He became increasingly dismayed by the number of ex-democrats who had abandoned their former principles. Croce frequently provided financial assistance to anti-fascist writers and dissidents, such as Giorgio Amendola, Ivanoe Bonomi, and Meuccio Ruini, as well as those who wanted to maintain intellectual and political independence from the regime, and covertly helped them get published. Croce's house in Turin became a popular destination for anti-fascists. After the war, Amendola, along with communists like Eugenio Reale, reflected that Croce offered aid and encouragement to both liberal and Marxist resistance members during the crucial years.
Croce was seriously threatened by Mussolini's regime, and suffered the only act of physical violence at the hands of the fascists in November 1926, when fascists ransacked his home and library in Naples. Although he managed to stay outside prison thanks to his reputation, he remained subject to surveillance, and his academic work was kept in obscurity by the government, to the extent that no mainstream newspaper or academic publication ever referred to him. Croce later coined the term onagrocrazia to emphasize the anti-intellectual and boorish tendencies of parts of the Fascist regime. However, in describing Fascism as anti-intellectual, Croce ignored the many Italian intellectuals who at the time actively supported Mussolini's regime, including Croce's former friend and colleague, Gentile. Croce also described Fascism as malattia morale. When Mussolini's government adopted antisemitic policies in 1938, Croce was the only non-Jewish intellectual who refused to complete a government questionnaire designed to collect information on the so-called "racial background" of Italian intellectuals. Besides writing in his periodical, Croce used other means to express his anti-racism and to make public statements against the persecution of the Jews.
Brief government stints and constitutional referendum
In 1944, when democracy was restored in Southern Italy, Croce, as an "icon of liberal anti-fascism", became minister without portfolio in governments headed by Pietro Badoglio for about a month and again for a month by Ivanoe Bonomi He left the government in July 1944 but remained president of the Liberal Party until 1947.Croce voted for the Monarchy in the 1946 Italian constitutional referendum, after having persuaded his Liberal Party to adopt a neutral stance. He was elected to the Constituent Assembly, which existed in Italy between June 1946 and January 1948. He spoke in the Assembly against the Peace treaty, which he regarded as humiliating for Italy. He declined to stand as the provisional President of Italy.
Philosophical works
Croce's most interesting philosophical ideas are expounded in three works: Aesthetic, Logic, and Philosophy of the Practical, but his complete work is spread over 80 books and 40 years worth of publications in his own bi-monthly literary magazine, La Critica Croce was philosophically a pantheist, but, from a religious point of view, an agnostic; however, he published an essay entitled "Why We Cannot Help Calling Ourselves Christians". This essay shows the Christian roots of European culture, but religion is considered by Croce a mere propaedeutic study for philosophy, which is the only true science: philosophy is, in fact, the science of spirit.Philosophy of spirit
Heavily influenced by Hegel and other German Idealists such as Schelling, Croce produced what was called, by him, the Philosophy of Spirit. His preferred designations were "absolute idealism" or "absolute historicism". Croce's work can be seen as a second attempt to resolve the problems and conflicts between empiricism and rationalism. He calls his way immanentism, and concentrates on the lived human experience, as it happens in specific places and times. Since the root of reality is this immanent existence in concrete experience, Croce places aesthetics at the foundation of his philosophy.Domains of mind
Croce's methodological approach to philosophy is expressed in his divisions of the spirit, or mind. He divides mental activity first into the theoretical and then the practical. The theoretical division splits between aesthetics and logic. This theoretical aesthetic includes, most importantly, intuitions and history. The logic includes concepts and relations. Practical spirit is concerned with economics and ethics. Economics is here to be understood as an exhaustive term for all utilitarian matters.Each of these divisions has an underlying structure that colours, or dictates, the sort of thinking that goes on within them. While aesthetics are driven by beauty, logic is subject to truth, economics is concerned with what is useful, and the moral, or ethics, is bound to the good. This schema is descriptive in that it attempts to elucidate the logic of human thought; however, it is prescriptive as well, in that these ideas form the basis for epistemological claims and confidence.