Eugenio Garin

The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Garin, Eugenio


Born May 9, 1909, in Rieti. Italian philosopher and historian of philosophy. Professor at the University of Florence since 1950.

A considerable part of Garin’s work is devoted to problems of the history of Renaissance culture and philosophy. He was one of the first Italian historians to refute Croce’s idealistic concept of the development of culture, and he was the first to make scholarly use of much of the manuscript heritage of the humanists, including Pico della Mirándola. In his Chronicle of Italian Philosophy of the 20th Century (1955; Russian translation, 1965), Garin considers the history of philosophy in connection with the development of Italian culture and political history and traces the ideological preparation for fascism. The book as a whole was given a high but critical rating by Italian Marxists.


L’umanesimo italiano, 2nd ed. Bari, 1965.
Medioevo e Rinascimento, 2nd ed. Bari, 1961.
La cultura filosofica del Rinascimento italiano. Florence, 1961.
Storia della filosofia italiana, vols. 1-3. [Turin, 1966.]


Bragina, L. M., and N. V. Reviakina. “Problemy ital’ianskogo gumanizma v trudakh E. Garena.” In the collection Srednie veka, issue 28. Moscow, 1965.
Bibliografia degli scritta di E. Garin. Bari, 1969.
The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
In addition to extensive work in the archives of Eugenio Garin (Scuola Normale Superiore in Pisa), Giovanni Gentile (Rome), Hans Baron (Duke University), and Paul Oskar Kristellcr (Columbia University), Rubini--assistant professor of Italian Literature at the University of Chicago--engages in a deep reading of their representative texts: Garin's L 'umanesimo italiano (1952) and Cronache di filosofia italiana (1955); Gentile's Opere filoso fiche and Storia della filosofia italiana (both edited by Garin); Baron's Crisis of the Early Italian Renaissance (1955); and the four volumes of Kristeller's Studies in Renaissance Thought and Letters (1956-1996).
Here the coverage moves to focus primarily on two outstanding Italian philosophers, Ernesto Grassi and Eugenio Garin. Both felt that in the postwar period the problem was to restore faith in humanism by turning attention once again to its Renaissance origins.
As a student of Eugenio Garin, Vasoli was one of the last links to the generation of Kristeller and his contemporaries, the generation that connects us back as far as Burckhardt in the historiography of the Renaissance.
Ya en el siglo XX, es obligado destacar a tres grandes autores, ya clasicos: Hans Baron (1900-1988), y su concepto de <<humanismo civico [12], Paul Oskar Kristeller (1905-1999) y Eugenio Garin (1909-2004); autores estos dos ultimos de largas vidas paralelas y dispares interpretaciones: Garin, mas proximo a una interpretacion amplia, de caracter historico-cultural [13]; Kristeller, a una interpretacion que podriamos llamar restringida, mas continuista con la Edad Media [14].
Nicola Abbagnano (1901-1990), the leading representative of secular or humanistic Italian Existentialism; Enrico Castelli (1900-1977), a prominent Catholic existentialist and cultural promoter; Eugenio Garin (1909-2004), Italy's leading historian of Italian Renaissance and twentieth-century philosophy; and Ernesto Grassi (1902-1991), a onetime student of Heidegger and international spokesperson for the studia humanitatis, were all to some degree existentialists, Vichians, historians of philosophy, and invested in the philosophical merits of the Italian Renaissance--Quattrocento Humanism in particular.
Eugenio Garin in 1976 published a work that was translated into English as Astrology in the Renaissance: The Zodiac of Life.
In Valcke's view, later interpretations, like those of Ernst Cassirer and Eugenio Garin, have followed Burckhardt's footsteps in presenting Giovanni Pico as the prototype for the Quattrocento humanist, and his Oration on the Dignity of Man--with its Promethean vision of man as master of his own destiny--as the manifesto of Renaissance humanism.
Chapter two turns to the two historians who were the first to recognize the range and philosophical depth of that "lost Latin literature": Eugenio Garin and Paul Oskar Kristeller.
Law writes about the Renaissance prince; Michael Mallett the condottiere, Massimo Firpo on the cardinal; Peter Burke on the courtier; Eugenio Garin on "the philosopher and the magus"; Alberto Tenenti on the merchant-banker; Andre Chastel on the artist; Margaret L.
Eugenio Garin, for example, wrote that "Filelfo always proposes to the powerful the same bargain: in exchange for writings in verse or prose, a certain number of zecchini, or florins, or ducats" ("L'opera di Francesco Filelfo," in Storia diMilano, vol.
He reviews, summarizes and refutes the body of work on scholarship on education, including the work of Eugenio Garin, Paul Grendler, Anthony Grafton, Lisa Jardine and Robert Black.