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Let us look at some cases that illustrate these characteristics. Doubtless, Vico (11) contributed a new point of view regarding the treatment of history, and he is seen in some measure as the initiator of what later came to be known as “historiography.” Nevertheless, this tells us nothing about what foundation he may have given to that science. Indeed, while he points out the difference between “consciousness of existence” and “science of existence,” and in his reaction against Descartes raises the banner of historical knowledge, he does not thereby explain historical facts as such. Certainly, his greatest contributions lie in attempting to establish: (1) a general idea regarding the form of historical development; (2) a set of axioms; and (3) a method (“metaphysical” and philological). (12)
Our new Science must therefore be a demonstration, so to speak, of the historical fact of providence, for it must be a history of the forms of the order which, without human discernment or intent, and often against the designs of men, providence has given to this great city of the human race. For though this world has been created in time and particular, the orders established therein by providence are universal and eternal. (13)
With this, Vico proposes that “this Science must therefore be a rational civil theology of divine providence” (14) and not a science of historical facts as such.
Vico, influenced by Plato and Augustine (in his conception of a history that participates in the eternal), anticipates numerous themes of romanticism. (15) Setting aside the idea of “clear and distinct” thought as the organizational principle, he attempted to penetrate the apparent chaos of history. His cyclical interpretation of the ebb and flow of history—based on a law of development in three ages: divine (in which the senses predominate); heroic (fantasy); and human (reason)—had a powerful influence on the formation of the philosophy of history.
Sufficient emphasis has not been given to the nexus joining Vico with Herder, (16) but if we recognize in Vico the birth of the philosophy of history (17) and not simply the historical compilation typical of the Enlightenment, we must concede to Herder either the anticipation of or direct influence on the emergence of this discipline. Herder asks, Why is it, if everything in the world has its philosophy and its science, that what touches us most directly—the history of humanity—should not also have its own philosophy and science? Even if the three laws of development that Herder establishes are not identical to those enunciated by Vico, the idea that human evolution (starting from the human race and its natural environment) traverses different stages until it arrives at a society based on reason and justice recalls the voice of that Neapolitan thinker.
In Comte (18) the philosophy of history attains a social dimension and an explanation of the human fact. His law of the three stages (theological, metaphysical, and positive) echoes Vico’s notion.
11 Giovanni Battista Vico, 1668–1744.
12 This is the subject matter of the first, second, and fourth parts of Vico’s Principi di scienza nuova d’intorno alla natura delle nazioni, per li quali si ritrovano altri principi del diritto naturale delle genti.
13 The New Science, Giovanni Battista Vico, third edition, 1744, transl. T. Goddard Bergin and M. Haraold Fisch (Ithaca: Cornell University Press, 1948, p. 91, par. 342).
14 The New Science, Vico.
15 La filosofia di G. B. Vico e l’età barocca, Lorenzo Giusso (Rome: Editrice Perella, 1943).
16 Johann Gottfried von Herder, 1744–1803.
17 In reality, this is a “bio-cultural” conception of history, but not in itself less philosophical than any other. As for the designation, Voltaire is among the first to have spoken of the “philosophy of history.”
18 Auguste Comte, 1798–1857.
In: Historiological Discussions, Silo
Chapter 2: The Past Seen as Without Temporal Foundation, 2.1 Conceptions of History
Giambattista Vico (1668 - 1744)
Giambattista Vico (1668 - 1744)
Historical and legal philosopher.
Historical and legal philosopher.
Biographical information
Biographical information
1668 Birth and early education: Vico was born in Naples and grew up in modest circumstances. He taught himself and took an early interest in philosophy, history and rhetoric.
1699 Appointment as professor: Vico is appointed professor of rhetoric at the University of Naples, where he teaches for the next decades and develops his ideas on the philosophy of history.
1725 Publication of the Scienza Nuova: The first edition of his major work, the Scienza Nuova, is published. In it, he expounds his theory of the cyclical development of history, which later gained considerable importance.
1730–44 Second and third editions of the Scienza Nuova : Vico published revised editions of his magnum opus, with the 1730 edition containing a new structure and the symbolic Dipintura. The third edition of 1744 is considered his final version.
1744 Withdrawal and death: Vico withdraws from public life due to illness and dies in Naples in the same year.
Topics
Philosophy of History: Vico is best known for his theory of the cyclical nature of history. In his main work ‘Scienza Nuova’ (New Science), he develops the idea that history unfolds in recurring cycles. These cycles consist of three epochs: the divine, the heroic and the human era.
Theory of culture and civilisation: Vico studied the development of societies and cultures. He argued that each society develops its own institutions, language and myths, which are essential for understanding its history and culture.
Epistemology: Vico criticised the prevailing rationalist and Cartesian philosophy of his time, which he considered insufficient for understanding the human world. He emphasised the importance of poetic and mythical modes of knowledge and the role of the imagination in human cognition.
Rhetoric and language: Vico was also an important rhetorician and was deeply concerned with the role of language in human communication and thought. He argued that language and rhetoric are essential tools for understanding human culture and history.
Natural law and philosophy of law: As a jurist, Vico was also interested in the development of law and the principles of natural law. He examined how legal norms and institutions emerged and changed throughout history.
Major works
‘De antiquissima Italorum sapientia’ (On the Most Ancient Wisdom of the Italians, 1710): This work examines the wisdom and philosophy of the ancient Italians and argues against rationalism by emphasising the importance of myths and metaphors in early Italian culture.
‘Institutiones Oratoriae’ (Institutions of Rhetoric, 1711-1741): In this work, Vico deals with rhetoric and its importance for education and social life. It is a comprehensive treatise on the art of speech and its role in human communication.
‘De universi iuris uno principio et fine uno’ (On the One Principle and the One End of Universal Law, 1720): In this work, Vico develops his theory of natural law and the principles underlying legal systems.
‘De Constantia Jurisprudentis’ (On the Permanence of Jurisprudence, 1721): This work deals with the stability and continuity of jurisprudence and its importance for society.
‘Scienza Nuova’ (New Science, 1725, revised in 1730 and 1744): This is Vico's most important and best-known work. In it, he develops his theory of the cyclical nature of history and argues that human society progresses in recurring epochs: the divine, the heroic and the human era. Vico emphasises the importance of language, myths and rites in the development of human culture.
Influence
These works together form the core of Vico's philosophical and scientific contribution and have had a considerable influence on later developments in the areas of the philosophy of history, cultural theory and the philosophy of law.
Vico's work was little noticed in his time, but was rediscovered from 1827 with the French edition of philosophers and historians and influenced, among others, Benedetto Croce, James Joyce and Isaiah Berlin.
Why is he mentioned by Silo in ‘Historiological Discussions’?
Silo recognises the importance of the progress in Vico's ideas and their influence on the methodological approaches to historiography and historical analysis. Here are some reasons why Vico is mentioned at length:
Theory of Cyclical History: Vico's concept of the cyclical nature of history, as set forth in his major work, Scienza Nuova, represents a fundamental departure from linear historiography that has influenced many later historians and philosophers.
Critique of rationalism: Vico's critique of rationalism and his emphasis on the importance of myths, metaphors, and poetic knowledge have enriched the theory of history by recognising the multiple ways in which cultures and societies construct knowledge and meaning.
Interdisciplinary approach: Vico's work integrates various disciplines such as philosophy, rhetoric, law, and historiography. This interdisciplinary perspective has influenced the way historians and theorists reflect on and interpret the past.
Methodological innovation: Vico's approach of understanding historical and cultural phenomena by studying language, symbols and myths has opened up new methodological avenues that are central to historiological research.
The dipintura was first published in the second edition of Giambattista Vico's Scienza Nuova (1730). It was also included in the third and final edition, which appeared in Vico's lifetime in 1744. The dipintura served as a frontispiece in both editions, providing a visual introduction to his central ideas of cyclical history and the development of human knowledge.
The central figure is a winged woman holding a trumpet in one hand and a shield in the other. She symbolises the ‘immortal wisdom’ that proclaims and preserves history.
The ‘eye of providence’ appears at the top of the image and symbolises divine wisdom and the divine order of the universe that guides human history.
Lightning flashes from the eye and strikes a globe representing the Earth. This is meant to represent the connection between the divine plan and the worldly order.
The globe stands on a pedestal covered with hieroglyphics, symbolising the original, metaphorical language of humankind before abstract concepts existed.
In the foreground stands a statue of Homer, representing poetic wisdom, which Vico believed was the first form of human knowledge.
A snake biting its own tail (ouroboros) symbolises the cyclical and ever-renewing nature of history.
At the base of the globe, a flame symbolises the ‘light of truth’ that emerges from history itself.
In the background, ruins are depicted to suggest the constant cycle of rise, prosperity and fall in history.
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