Maurizio Ferraris

Quick Facts

Full Name	Maurizio Ferraris
Occupation	Italian Philosopher
Date Of Birth	Feb 7, 1956(1956-02-07)
Age	68
Birthplace	Turin
Country	Italy
Birth City	Piedmont
Horoscope	Aquarius

Maurizio Ferraris Biography

Maurizio Ferraris is one of the most popular and richest Italian philosopher who was born on February 7, 1956 in Turin, Piedmont, Italy. Maurizio Ferraris, an Italian continental philosopher and scholar was born February 7, 1956 in Turin. He is best known for his Manifesto of New Realism, which was published in 2012 by SUNY Press. It shares many similarities with speculative realism, object oriented ontotology, and other philosophical currents.

Ferraris was appointed Professor of Aesthetics in Turin in 1995. He later taught Metaphysics (Filosofia teoretica), in 1999. As a director of program (i.e. From 1998 to 2004, he was a director of program (i.e., teacher) at the College International de Philosophie. In 1999, he established the Laboratory for Ontology and the Inter-University Centre for Theoretical and Applied Ontology. Ferraris is currently a full professor of philosophy at the University of Turin. He is also the president of the LabOnt (Laboratory for Ontology), and of the Centre for Theoretical and Applied Ontology. He is a Fellow of Kate Hamburgerkolleg “Recht als Kultur” and an Honorary Fellow of Center for Advanced Studies of South East Europe. Ferraris is a Fellow of the Alexander von Humboldt Stiftung and the Italian Academy for Advanced Studies in America. He was also Director d’etudes at the College International de Philosophie, and Visiting Professor at Ecole des Hautes Etudes en Sciences Sociales in Paris.

The realist turn carried out by Maurizio Ferraris starting from the formulation of aesthetics not as philosophy of art, but as ontology of perception and sensory experience (Estetica razionale 1997 new edition 2011), finds a further declination in the Manifesto del nuovo realismo (2012) [Manifesto of new realism, SUNY Press, 2014]. New Realism – the principles of which were anticipated by Ferraris in an article published in La Repubblica on August 8, 2011 and which then started a massive debate – is primarily a consideration of some historical, cultural and political phenomena (i.e. the analysis of postmodernism up to its deteriorating into media populism). From these reflections follows the urge to shed light over the outcomes produced by the derivations of postmodernism within contemporary thought (i.e. the interpretation of philosophical realisms and “theories of truth” that developed starting from the end of last century in response to a deviation of the relationship between the individual and reality). This, in turn, leads to the proposal of an antidote to the degeneration of postmodernist ideology and the degraded and mendacious relationship with the world that it has caused: New Realism, in fact, identifies itself with the synergistic action of three key words, Ontology, Critique and Enlightenment. New Realism has been the subject of several debates and national and international conferences and has called for a series of publications that involve the concept of reality as a paradigm even in non-philosophical areas. In fact, the debate on new realism, for number of contributions and media response, has no equivalent in the recent cultural history, to the point of being chosen as ‘case study’ for the analysis of the sociology of communication and linguistics.

History: In the frame of hermeneutics, as a reaction against its constructivist or nihilistic outcomes, Maurizio Ferraris has proposed the so- called “New Realism” (Manifesto del nuovo realismo, 2012), a philosophical orientation shared by both analytic philosophers – such as Mario De Caro (see Bentornata Realtà, ed by De Caro and Ferraris, 2012), and continental philosophers, such as Mauricio Beuchot (Manifesto del realismo analogico, 2013), and Markus Gabriel (Fields of Sense: A New Realist Ontology, 2014). New Realism also garnered the support of great thinkers such as Umberto Eco, Hilary Putnam and John Searle, intersecting with other realistic movements that arose independently but responding to similar needs, such as the “speculative realism” defended by the French philosopher Quentin Meillassoux and the American philosopher Graham Harman. For New Realism, the fact that it is becoming increasingly clear that science is not systematically the ultimate measure of truth and reality does not mean that we should say goodbye to reality, truth or objectivity, as was posited by much twentieth century philosophy. Rather, it means that philosophy, as well as jurisprudence, linguistics or history, has something important and true to say about the world.

John Searle, an American philosopher, has created the most influential theory of social reality. It is based upon collective intentionality. This allegedly guarantees that certain physical objects (e.g. A piece of paper can be transformed into social objects by collective intentionality. A banknote. Barry Smith (2003) noted that this perspective is difficult to account for negative entities, such as debts which appear not to have a physical counterpart, and new, seemingly intangible social objects created by the Web. Maurizio Ferrighis (2005) proposes a theory of documentality that argues that social objects are always recordings and interpretations of social actions. This is true for both negative entities as well as virtual entities on the internet, which are exactly the same thing as any other social object. The constitutive rule for social reality, according to the theory of documentality is “Object = Inscribed Act”, where the term “inscribed” refers to the word “recorded”. This means that a social object can be defined as the outcome of a social action (such as one that involves at least two people) and is recorded on some support.

Maurizio Ferraris Net Worth

Maurizio Ferraris is one of the richest Italian Philosopher from Italy. According to our analysis, Wikipedia, Forbes & Business Insider, Maurizio Ferraris 's net worth $5 Million. (Last Update: December 11, 2023)

Gianni Vattimo guided Ferraris in his 1979 graduation from the University of Turin’s philosophy program. He divided his time in the beginning of his career between teaching, research, and cultural journalism. He was an editor and co- director of Alfabeta from 1979 to 1988. The directive committee included, among others: Antonio Porta. Nanni Balestrini. Maria Corti. Umberto Eco. Francesco Leonetti. Pier Aldo Rovatti. Paolo Volponi. He began a relationship with Derrida in the early 80s, which was a significant influence on his philosophical training. After two years teaching in Macerata (1982-1983), he moved to Trieste in 1984. He interspersed his didactic activities with stays in Heidelberg. After meeting Gadamer, he began his studies in hermeneutics.

Ferraris created an articulated criticism of Heidegger, Gadamer’s traditions at the end of the eighties (see Cronistoria di una svolta 1990 afterword to Heidegger’s conference “The Turn”) which uses post-structuralism as a challenge to the romantic and idealistic legacy that affects such tradition. This critical path led to the philosopher reexamining the relationship between spirit and letter, as well as a reverse of their traditional opposition. Both philosophers and common people often despise the letters (the rules and constraints imposed through documents and inscribed of different kinds). They instead set the spirit (i.e. Thought and Will) are above the letter, recognising the creative freedom of both the former and the latter. Ferraris believe that the letter precedes and finds the spirit. This was the moment when the second phase of thought began for the Italian philosopher.

Since 1995, Ferraris has been Professor of Philosophy in the Department of Literature and Philosophy at the University of Turin, where he also runs the LabOnt (Laboratory for Ontology). He studied in Turin, Paris and Heidelberg and has taught at major European Universities. He is the editor of the Rivista di Estetica and is a member of the editorial board of Critique and aut aut. From 1989 to 2010 Ferraris contributed regularly to the cultural supplement of the Italian newspaper Il Sole 24 ORE. Since 2010 he has been writing for the cultural section of La Repubblica. His main areas of expertise are hermeneutics, aesthetics and ontology.

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Who is Maurizio Ferraris Dating?

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Ferraris is a columnist for ‘La Repubblica’, the Director of ‘Rivista di Estetica’, and the Co-director of ‘Critique’ and the ‘Revue francophone d’esthétique’. He wrote more than fifty books that have been translated into several languages. The books that have appeared in English are: History of Hermeneutics (Humanities Press, 1996), Documentality or Why it is Necessary to Leave Traces (Fordham UP, 2012), Goodbye Kant! (SUNY UP, 2013); Where Are You? An Ontology of the Cell Phone (Fordham UP, 2015) and Manifesto of New Realism (SUNY UP, 2015). Maurizio Ferraris has worked in the field of aesthetics, hermeneutics and social ontology, attaching his name to the theory of documentality, and contemporary new realism.

Facts & Trivia

Maurizio Ranked on the list of most popular Italian philosopher. Also ranked in the elit list of famous people born in Italy. Maurizio Ferraris celebrates birthday on February 7 of every year.

Ferraris’ early interests lay in French post-structuralist philosophy, with special attention to authors such as Jean-François Lyotard, Michel Foucault, Jacques Lacan and Gilles Deleuze. A special role in the formation of his thought was undoubtedly played by Jacques Derrida, with whom Ferraris has maintained a relationship of research, later turned into a friendship, since

1981. Evidence of this phase of his thought can be found in his early works: Differenze (1981), Tracce (1983) and La svolta testuale (1984). Ferraris has specifically dedicated to Derrida: Postille a Derrida (1990), Honoris causa a Derrida (1998), Introduzione a Derrida (2003), Il gusto del segreto (1997) [A Taste for the Secret, Blackwell 2001] and, finally, Jackie Derrida. Ritratto a memoria (2006). While working with Gadamer, starting in the early eighties, Ferraris then turned to hermeneutics, writing: Aspetti dell’ermeneutica del Novecento (1986), Ermeneutica di Proust (1987), Nietzsche e la filosofia del Novecento (1989) and especially Storia dell’ermeneutica (1988) History of Hermeneutics, Humanities Press, 1996