intrascendibile The horizon of existence 
Leopardi, a philosopher of 'nothing' - Empty container from which things emerge and they are destined to disappear - has led to the awareness of our age difference between the image plane and the plane of reality, between thought and experience that goes beyond the thought that considers truth only the knowledge that they find support and confirmation as it is more or less directly experienced by every man.
Yet, not unlike children, who live, as Piaget has shown, the phase of 'confusion and lack of distinction between inner and outer world, between imagination and reality, the adult human, the vast majority, continues even today to treat as if they were true wholly imaginary worlds, simply because legitimized by tradition or by an alleged 'revelation', and purports to dignify that linger in its infantile form of fantastic thought calling it 'faith' and give it a dignity equal if not superior, to 'reason', that is the thought that is measured with reality and consciously distinguish what is real from what is imaginary.
Leopardi To the 'infinite' is, for example, a typical product of the imagination, the imaginative thinking that abandoning the practice field experience, and extends beyond any real constraint. The hedge obscures the view of the horizon, the extreme border of the visual field, and supplies, as well, imagination, or the 'fiction', the infinite space and time.
The 'infinite', therefore, does not exist, is not part of reality, which has as its essential feature the limit, the finite, determination. On this also agrees Antonino Zichichi (between faith and science, The Assayer, 2005), which, however, after making a personal sanctification of Galileo as the discoverer of the logic of the 'created', ie the real world and ended real-as-finished with a leap of logic credits the reality of the transcendent, beyond the immanent, of course, configure it according to his 'faith' Christian.
"What we imagine-Galilei wrote, quoted by Zichichi, or he must be one of the things already seen, or a mixture of things or parts of things seen at other times ..." (p. 176). This, says Galileo, is the source of mythological creatures such as sphinxes, chimeras and centaurs. But it is entirely analogous, of course, also the origin of angels and demons, or that of the devil-which, well, authoritative theologians 'believe' as a real entity and staff - as well as that heaven and hell .
Without the imaginative elements, drawn from the experience and compound in a 'fiction' similar to those fairies and ogres, designed to take good children, that the transcendent is revealed as 'nothing' in Leopardi, in fact, refers.
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But even the leopard 'nothing', which feeds his pessimism while noble, is a spurious product of thought, a fantastic representation, a compound imagination, which finds no basis in reality, where you do not give nor Being nor Nothing, but it always comes in 'something', a relationship of contiguity and succession with something else. In fact, we know the reality as a space-time continuum of certain events, linked together, which complement, oppose, condition one another and are generated from each other.
Each of these events, taken by itself, in relation to this bearing in mind of a conscience, or there is not yet or no longer exists. Its not there, however, does not allow us to assign it to the address of 'nothing', from which emerge in an entirely free fall without leaving a trace behind.
We belong, together with all other things, the great chain of beings, whose rings, like the branches of a tree, they grow on each other, welded together, according to directions and in many forms and is not expected theoretically, the first that life processes have been determined as concrete possibility of existence, and that their existence, live and die, and in turn lead to other possible new, real results.
In this chain of events or entities that, taken together, form the framework of reality, we can not escape from it or we're never quite loose, even after our death, because what we were already in itself had influence, however minimal, on the evolutionary course of real and can exercise again, if our past can be recovered and to some extent be relived and pointed out by those who follow us. What looks once the scene of the world can not be canceled: it is, in a sense, for Always, though, in itself, released for ever from the mobile power of becoming. The ancients represented
become as a transition from non-being, nothing like crediting the polarity of the real, also equipped with its own reality. On the contrary, becoming is continuous transit from one institution to another and different entity and the entity to be no longer disappears or entity not yet, as there is the potential, has yet to appear are not equivalent to their absolute nullity.
It is, therefore, only the positive aspect of Leopardi's philosophy: the fall of the myth of an original plan where everything is already given and provided for in the great multiplicity and variety of its aspects, which emerge on the contrary during an unpredictable and partly fortuitous, performance-like branches of a vine air before attempting to find the point of support they need to grow luxuriantly - the appeal is the industriousness of man, that build an environment of human life richer, and drop tracks sterile neutralize the destructive forces that, in its external as well as at home, threatening that extraordinary event, in framework of the immense, even over the universe, is the world of men.
