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Linguisticae removal of philosophy

In a survey of the verb to be, history, linguistics and ontology felt need for a long time. At least since the gap between school "analytical" and school "continental" philosophy has taken two different paths, divided on its understanding of being. On the one hand, the hermeneutic daughter of classical metaphysics, self-convinced of thought. Second, analytic philosophy, heir to the Anglo-Saxon empiricism, by deriving knowledge from experience sensitive, would have reduced every philosophical problem to a problem of fit between language and reality. Being as a simple verb can be misleading, therefore, or the beginning and end of philosophy? At the crossroads of these issues, placing the book by Andrea Moro, A Brief History of the verb to be, published for the elegant types of academic libraries Adelphi (26 €). As the title indicates, the author offers the public an expert and not a chronological but also thematic mapping.
It starts with Aristotle, continue with the school of Port Royal, Jespersen, Russell, to the language of the twentieth century and the famous Pisa lectures by Chomsky. At the heart of the research, the asymmetry of the phrases that use the verb to be and always bring confusion into every theoretical ambition. Asymmetry that, to begin with, comes from the double value, and verbal predicate of that verb. A word "ambivalent" that can indicate both the membership of a property to a person (John is white) is a property of a person (John is in the sense of John exists).
The first effort, then, is to resolve this ambiguous behavior, understand the varying morphology which gives rise, reducing a unique structure that, to begin expunging every predicative value. Just in reference to this attempt, however, does not realize Moro, circumvent, without resolving the fundamental problem of philosophy: the difficult relationship between truth and thought. That mismatch problem between ratio and ratio essendi cognoscendi, between what is right and what is logically and in fact, the center of the epistemological divide typical of the human condition. A first theoretical fracture, and then language, answered differently by the two main traditions of contemporary philosophy and designated by the dual behavior of a verb that can not be like everyone else.