Giambattista Vico's The New Science

Giambattista Vico (1668-1744) stands as one of the great dissenters from the Cartesian worldview that dominated eighteenth-century Europe, and as one of the first sociologists and philosophers of history and class struggle. While Descartes and his followers sought to extend the geometric method to all domains of knowledge, Vico insisted that human affairs require a fundamentally different approach. He grounded this approach not in mathematical certainty but in rhetoric, imagination, and historical understanding.

Vico spent most of his life in Naples, working as a professor of rhetoric. From this position, he watched Cartesian science sweep the academies, displacing the ancient humanistic traditions he cherished. His early works defended the value of rhetoric and imagination against those who saw clarity and distinctness as the sole criteria of knowledge. Vico was developing the idea that cultivated imagination is its own, independently valid way of knowing. But his mature philosophy went further, expanding his concept of imaginative or poetic knowing into a comprehensive science of history that has been seen as fundamentally at odds with the Enlightenment project.

At the heart of Vico's thought lies the verum-factum principle: we can truly know only what we ourselves have made. Since God made the natural world, only God can fully comprehend it. But the civil world—the world of laws, customs, languages, and institutions—is a human creation, and therefore deeply knowable by human minds. This insight reverses the effect of the mathematical philosophy, which had seemed to make physics knowable and human affairs unaccountable.

In his great work, the New Science, Vico develops his insight into a comprehensive philosophy of history. He argues that all nations pass through an ideal eternal history—a cycle of three ages (gods, heroes, and humans) driven not by rational deliberation but by providence working through human passions and necessities. The earliest humans, Vico claims, did not think in concepts but in what he calls "imaginative universals"—mythic figures like Jove and Juno that organized experience through poetry and ritual rather than analysis. Understanding this "poetic wisdom" requires overcoming what Vico calls the "conceit of scholars": our tendency to assume that ancient peoples thought as we do or did not think at all.

Readings
The New Science, Third Edition (1744)

• Book 1, parts 2-4
• Book 2, Introduction, parts 1-4, Part 5 paragraphs 582-661
• Book 4
• Book 5
• Conclusion

Further Readings
The New Science, Third Edition (1744)

• Idea of the work (for an idiosyncratic precis of Vico's project in the form of an image
• Book 3 (for an application of Vico's critical method to the Homeric corpus)

Vico, Internet Encyclopedia of Philosophy
Vico, Stanford Encyclopedia of Philosophy