Adriano Tilgher (philosopher)

Adriano Tilgher (8 January 1887 – 3 November 1941) was an Italian philosopher and essayist.

Adriano Tilgher

Biography

Tilgher was born in Resina (now Ercolano, Campania).

After studying law, he dedicated himself to journalism and essay writing. He was a theatre critic for various daily Roman newspapers between 1915 and 1925, proving himself a sharp interpreter of dramatic texts. He is known for his view of the theatre of Luigi Pirandello, which he interpreted as an expression of the contrast between Life (la Vita) and Form (la Forma), a view Pirandello adopted as his own. However, despite his friendship with Pirandello, Tilgher broke with him when Pirandello became a member of the Fascist Party.[1]

In numerous works containing philosophical content, he revealed his own relativistic and irrational understanding of life and refuted all types of metaphysics. He wrote the book "Storia del concetto di lavoro nella civiltà occidentale (homo faber)", Rome 1924 (reprinted) 1944 and Bologna 1983; English translation (by Dorothy Canfield Fisher); "Work, what it has meant to men through the ages", New York 1931 (reprinted 1958, 1977).

He died in Rome in 1941.

Works
  • Relativisti contemporanei (1923), Rome: Libreria di scienze e lettere
gollark: If people are randomly assigned (after initial mental development and such) to an environment where they're much more likely to do bad things, and one where they aren't, then it seems unreasonable to call people who are otherwise the same worse from being in the likely-to-do-bad-things environment.I suppose you could argue that how "good" you are is more about the change in probability between environments/the probability of a given real world environment being one which causes you to do bad things. But we can't check those with current technology.
gollark: I think you can think about it from a "veil of ignorance" angle too.
gollark: As far as I know, most moral standards are in favor of judging people by moral choices. Your environment is not entirely a choice.
gollark: If you put a pre-most-bad-things Hitler in Philadelphia, and he did not go around doing *any* genocides or particularly bad things, how would he have been bad?
gollark: It seems problematic to go around actually blaming said soldiers when, had they magically been in a different environment somehow, they could have been fine.

References
  1. Ernst, von Glaserfeld (2009). "Relativism, Fascism, and the Question of Ethics in Constructivism" (PDF). Constructivist Foundations. 4 (3): 117–120.
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