Il divenire della bildung in Nietzsche e in Spinoza

The subject of this work is the issue of the Bildung in Nietzsche and in Spinoza. The thesis that sustains the whole investigation is that the two authors debated in this research have expressed a philosophy the heart of it precisely consists in the subject of the education of the man as a way towards his liberation. It is a thesis that has unavoidable and not marginal theoretical consequences because it contrasts with a very constraining and narrow, but popular, conception of Nietzsche as “philosopher of the hammer”, philosopher of the suspicion, that destroys nihilistically all the values and does not built – therefore does not educate – and with a conception of Spinoza as determinist philosopher that denying the freedom can not point out a way of education to freedom. The reading of the philosophy put to use in a elevation of the man is on the other hand acquisition deeply shared by both authors and removes to Nietzsche and Spinoza that aura of perfect adhesion to the necessary that, with different variations, has been ascribed to them and that is expressed in the amor fati in the former and in the geometric order in the the latter. In a non-superficial reading emerges that to both thinkers is dear the paidetic question par excellence: “what can we become?” Our study wants to show, through a textual investigation conducted with historic-philologic method, how the encounter with both thinkers involves the acquisition of many elements that makes anybody is interested in educational practice to think about. Emerges a picture of a Bildung proposing a reinforcement of the individual, respectful of his singularity, in which the form is not fixed, but becomes, it is multiple and constitutes itself in the relationship (conflicting in Nietzsche, communal in Spinoza). In both the paidetic procedure put as central the role of the body, place of the receptiveness par excellance, of the integration of the knowledge and affectivity, essential components of every Bildung. Both authors stresses the importance of a work on memory for an actual education. Nietzsche, caustic detractor of the mass culture, thinks in an antagonistic way the relationship amorphous mass/creative individual where the former serves as working force stock to protect and preserve the creative emergency of the genius whom every educational care must be directed. Otherwise, it is possible to define the character of the spinozistic Bildung “transindividual” because of the importance in it of the relationship, that line joining and dividing at the same time, in the education of the individual. For Spinoza improvement of the others, of the greatest number of men possible, it is not desirable because it is “moral” in itself, but becuse it improves us if it is true that only in the interactions, in the encounters with the best men (more active, less afflicted by pain, converging in the love of God) we increases our activity and we limits the pains that weakens us too. To reinforce the clinamen that already because of our nature of modes pushes us towards the others, to have care of the relationship and to seek the converging of the bodies and the minds starting with those of the master and disciple and then to extend it to the all individuals involved in the educative process, it is not practices to wish for only because simplify transmission of the knowledge – moreover a true thing. It is through these ways that we can get to that be-in-common of the minds and the bodies in which the power of every individual involved in the paidetic process reinforce itself making the Bildung the true area of building of an heterogeneus – politic – body that becomes fundamental ethos for the virtuous-becoming of each one.