Vico's New Science: The Unity of Piety and Wisdom

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Vico's New Science: The Unity of Piety and Wisdom

ABSTRACT: In Vico’s New Science wisdom is understood in a double sense. On the one hand, wisdom means the poetic wisdom that provides intelligibility for the peoples of the nations during their early stages of development. On the other hand, wisdom means the noetic knowledge gained by the Vichian scientist who contemplates concrete historicity in the light of the New Science. By means of an examination of three principle aspects of Vico’s science, and by looking to his conception of the origin of the most rudimentary institutions of humanity, primordial piety— fear of the mythic other— is shown to be the origin of poetic wisdom. And, by focusing on the necessity of surmounting the conceit of scholars and the conceit of nations for a science of universal history, philosophical piety— openness to the wholly Other— is revealed as the ground of philosophical wisdom. This paper sets out to show how Vico’s science of the principles of humanity is, at the same time, a science of the unity of piety and wisdom.

In the final paragraph of his magnum opus, the New Science, Giambattista Vico (1668-1744) provides a summarizing statement concerning the overall character of the work:

Insomma, da tutto ciò che si Š quest' opera ragionato, Š da finalmente conchiudersi che questa Scienza porta indivisiblmente seco lo studio della piet…, e che, se non siesi pio, non si può daddovero esser saggio. [To sum up, from all that has been set forth in this work, it is to be finally concluded that this science carries inseparably with it the study of piety, and that he who is not pious cannot be truly wise.]

Why did Vico conclude the New Science with the assertion that, from everything set forth in this work, this science carries inseparably with it the study of piety? And why did he choose to end the New Science with the declaration: "He who is not pious, cannot be truly wise"? In what sense is Vico's New Science a science of piety? Vico's conception of the ideal eternal history— the universal pattern of the histories of all the nations— signifies a passage from the traditional metaphysical conception of history, as the history of beings, to a metaphysic or science of the certain as the certain reflects or embodies the common nature of nations. This common nature of nations, moreover, is seen in the light of divine providence.

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