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Although passionately unilateral, he evinced obvious motives. In La psicologia come Scienza positiva, the valuing of facts and science appeared to him as a proper and characteristic doctrine of the Italian genius since the time of Empedocles and Archimedes. In many loci of his books, Pietro Pomponazzi says that senses and experimentation are the scale of truth. Leonardo da Vinci held as his first axiom that the only interpreter of nature was experience. Bernardino Telesio intended to look only at facts.

Individual thinkers were torn to pieces without any concern for their concrete historical situation and for the value of their complete personality. At the side of these precursory events and of these intimate contradictions of ancient and modern, that is, of objectivism and subjectivism, dark periods existed, periods of deafness and silence of Italian thought, which Spaventa identified and collocated within the seventeenth and eighteenth centuries. Naturally, Spaventa was too strong a philosopher for not going to the depths of thinkers with whom he felt some affinity, but he did that overbearingly, and his voice often overwhelmed that of the philosopher he was supposed to hear; he was the one of the two speaking continuously, while the other was silent or lost in the overbearing words of Spaventa’s exposition.

In addition to developing a metaphysical system compatible with this theory, Rosmini believed that philosophical speculation could no longer afford to disregard the early stirrings of political unrest, and was convinced that it should provide cultural and political guidance. Although he was unable to extract this directly from his philosophy of ideal being, he did so in a series of writings on morality, emphasizing the importance of conscience, which was to be aided rationally with a wisdom that had developed historically in theology.

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