Philosophy in Malta refers to the philosophy of Maltese nationals or those of Maltese descent, whether living in Malta or abroad, whether writing in their native Maltese language or in a foreign language. Though Malta is not more than a tiny European island in the middle of the Mediterranean Sea, for the last six centuries its very small population happened to come in close contact with some of Europe's main political, academic and intellectual movements.H. Frendo, ‘National identity’, Malta: Culture and Identity, ed. by H. Frendo and O. Friggieri, Ministry of Youth and the Arts, Malta, 1994, pp. 2–5. Philosophy was among the interests fostered by its academics and intellectuals.A. Cassola, The Literature of Malta: An example of unity in diversity, European Commission, Minima, Malta, 2000, pp. vii–ix.
For the greater part of its history, in Malta philosophy was simply studied as part of a basic institutional programme which mainly prepared candidates to become priests, lawyers or physicians.J. Cassar Pullicino, ‘The re-opening of the university in 1800’, Journal of the Faculty of Arts, Malta, 1958, 2, pp. 144–5. It was only during the latter part of the 20th century that philosophy began to acquire an ever-growing importance of its own.J. Friggieri, 'Letter from Malta', The Philosophers' Magazine (England), 55, 4th quarter, 2011, pp. 49. Nevertheless, throughout the years a few Maltese academics and intellectuals have stood out for their philosophical prowess and acumen. Despite their limitations, they gave their modest share for the understanding of philosophy and some of the areas it covers.
Though, from the mid-16th century onwards, in Malta philosophy was taught at various institutions of higher education, from the latter part of the 18th century onwards the main academic body which promoted philosophical activity and research was the University of Malta.J. Friggieri, Letter from Malta, The Philosophers' Magazine (England), 55, 4th quarter 2011, pp. 48–51. Today, mainly due to easier access to data sources and to enhanced communication networks, such philosophical inquiries and pursuits are more extensive in prevalence as in content.
Short history
Pre-Knights Period (pre-1530) Before the advent of the Knights Hospitaller to Malta in the first half of the 16th century, the Maltese Islands were a forlorn place with little, if any, political importance.A.P. Vella, Storja ta' Malta (History of Malta), Vol. I, Klabb Kotba Maltin, Malta, 1993, pp. 185–188. The few intellectuals who lived here grew within or around the Catholic religious orders that were present. Their cultural ties were mostly with nearby Sicily.G.F. Abela, Descrittione di Malta, Malta, 1647, pp. 288ff., passim. Philosophy was mainly studied as a stepping stone to theology.M. Fsadni, Id-Dumnikani fir-Rabat u fil-Birgu sa l-1620, Malta, 1974, pp. 134–136. Back then, Sicily was a celebrated and thriving academic, intellectual and cultural centre, and all local professionals studied there.G. Wettinger and M. Fsadni, Peter Caxaro's Cantilena, Malta, 1963. At the time, the Renaissance was in full bloom. Though the Counter-Reformation played an important part in every academic and intellectual institution, literature issued by the major Reformation educationalists, including Martin Luther, were available and read extensively.A. Bonnici, Storja tal-Inkizizzjoni ta' Malta (The History of the Inquisition in Malta), Vol. I, Religjon u Hajja, Storja, 16, Frangiskani Konventwali, Rabat, Malta, pp. 34–36.
Hospitaller rule (1530–1798)
The Knights Hospitaller made Malta their island-home in 1530 and remained sovereign rulers of the islands until they were expelled by Napoleon in 1798.J. Galea, Malta's Timeline, ed. by R.M. Cassar, Malta, 1989, pp. 27 et seq. As a rule, they cared about education and cultivation as much as their military campaigns and their economic welfare.J. Zammit Mangion, Education in Malta, Studia Editions, Malta, p. 12. Though they encouraged higher learning by giving protection to the various colleges and universities that were established (especially by Catholic religious orders), they also kept a very strict surveillance on all aspects of scholarship.C. Cassar, Sex, Magic, and the Periwinkle, PIN Publications, Malta, pp. 1–4. They certainly did not like being picked on by the Inquisition, which could make them look bad with the Pope in Rome.F. Ciappara, The Roman Inquisition in Enlightened Malta, PIN Publications, Malta, pp. 44–47.
Though philosophy continued to be mainly viewed as the hand-maid of theology, some intellectuals had an interest in cautiously branching out along some pathways of their own. Though the philosophical contributions of these masters are fascinating in themselves,See, for instance: M. Montebello, Malta's Philosophy & Philosophers, PIN Publications, Malta 2011, pp. 34–45. prevalent control and restrictions on intellectual activity hardly ever left them room for originality and innovation.See: F. Ciappara, Society and the Inquisition in Early Modern Malta, PEG Publications, Malta, 2001, pp. 98–119.
During this period intellectual circles were practically all part of the great movement of Scholasticism, almost giving godlike status to Aristotle.M. Vella, Reflections in a Canvas Bag, PEG Publishers, Malta, pp. 80–81. Nonetheless, they were divided into two intellectually opposing camps: the larger group which read the great Stagirite through the eyes of Thomas Aquinas, and the others who read him through the eyes of John Duns Scotus.A. Vella, 'The University of S. Maria Portus Salutis', Journal of the Faculty of Arts, Vol. II, No. 2, 1960, pp. 165–167. All of these academics and intellectuals produced large numbers of commentaries, either on Aristotle or on their respective mentor. Their creativity was largely expressed strictly within the confines of their particular school of thought, and this severely restricted their novelty.
During the 18th-century part of the period of the Knights Hospitaller, science and the scientific method began to make head-way over the trenches of the Scholastics.F. Ciappara, Society and the Inquisition in Early Modern Malta, PEG Publications, Malta, 2000, pp. 101–113. This line of thought was generally not pursued by ecclesiastics, on whom control was more stern, but by lay professionals, especially doctors. These, however, usually had no sway over students registered with academic institutions, which were still rigorously controlled by members of religious orders.
Interregnum Period (1798–1813)
Towards the end of the period of the Hospitallers in Malta, ideas which had been explosive through the French Revolution of 1789 began to make way into some intellectual circles susceptible to them.F. Sammut, Il-Holma Maltija, SKS Publications, Malta, pp. 5–7. They came to full fruition around 1798, when Napoleon Bonaparte invaded Malta and expelled the Hospitallers.V. Mallia-Milanes, ed. (1993), Hospitaller Malta 1530–1798, Studies on Early Modern Malta and the Order of St John of Jerusalem, passim. However, they were already making the rounds during the decade preceding Napoleon. Of course, these ideas were much influenced by Enlightenment philosophies, especially in France.
British Colonial Period (1813–1964)
During this period, the higher schools resumed their business very much as was done during Hospitaller rule.V. Mallia-Milanes, ed. (1988), The British Colonial Experience 1800–1964: The Impact on Maltese Society, passim; and Bonnici, A., (1990–1994), Storja ta’ l-Inkizizzjoni ta’ Malta (History of the Inquisition in Malta), 3 volumes, passim. Again Scholasticism came to the fore and flourished. However, this time around, it was the Thomist version which prevailed almost exclusively, even if circumstances, along two centuries and a half of British rule, changed drastically over the years.J. Chircop, The Left within the Maltese Labour Movement, Mireva Publications, Malta, pp.50–51. As in former years, the larger part of the philosophers of this period were ecclesiastics, predominantly members of religious orders. Again, due to censor and control, they hardly ever ventured to propose anything philosophically bold or imaginative. An outstanding exception to all of these was Manuel Dimech, who lived and worked during the first decade of the 20th century. He not only did not adhere to any form of Scholasticism but, furthermore, was a surprisingly innovative and original philosopher and social reformer.M. Montebello, Dimech, PIN Publications, Malta, 2004, Chap. IV.
Post-Independence Period (since 1964)
By the time of Malta's independence Scholasticism had waned and slowly faded away.A. Vella (1966) ‘The origins and development of the Royal University of Malta’, Foundation Day Ceremony, Oration delivered in the church of the university, 12 November 1965, University Press, Malta, pp. 15–16. Very few continued to uncritically adhere to its tenets, and these were restricted to small religious (particularly Catholic) circles.
Most of the other philosophers became somewhat more adventurous, exploring spheres which were to some extent inaccessible during the British (and much less the Hospitaller) period.C. Sammut, 'Reassessing the Maltese media system', Social Transitions in Maltese Society, ed. by J. Cutajar and G.Cassar, Agenda Publications, Malta, pp. 77–82. In terms of the development of doing philosophy in Malta, Peter Serracino Inglott stands out as all-important, especially from the late 1960s onwards.
Some other Maltese philosophers worked abroad. Though they retained their limited contact with Malta, they of course had a different frame of mind. Their influence on young Maltese philosophers was negligible.
Chair of Philosophy at the University of Malta
The following is the list of professors who held the Chair of Philosophy at the University of Malta, Malta's highest academic philosophy institution.J. Friggieri, Letter from Malta, The Philosophers' Magazine (England), 55, 4th quarter 2011, pp. 48–51. The dates refer to their period of tenure.M. Montebello, Il-Ktieb tal-Filosofija f’Malta, vol. I, PIN Publications, Malta, p. 124. The chair of philosophy was established in 1771 by the Grand Master of the Knights Hospitaller, Manuel Pinto da Fonseca, when he transformed the Collegium Melitense (Maltese College) of the Jesuits into the University of Malta.Ibid., pp. 83–84, 123.
| 1. || Joseph Moncada || 1771–73 |- | 2. || Joseph Xerri || 1773 |- | || Grand Master Francisco Ximénez de Tejada,brought the activities of the university to a complete stop. || 1773–78 |- | 3. || Dominic MalarbiR. Zerbi, Malarbi Domenico, Presso Nicola Gervasi al Gigante, 23, 1829. || 1778–79 |- | 4. || Joseph Moncada || 1780–86 |- | 5. || Michael Xerri || 1786–98 |- | || Napoleon Bonaparte suspended the chair. || 1798–1800 |- | 6. || Saviour Montebello || 1800–04 |- | 7. || Peter Mallia || 1804–22 |- | 8. || Jerome Inglott || 1822–27 |- | 9. || Karl Cicognani Cappelli || 1827–29 |- | 10. || Joseph Fenech || 1829–43 |- | 11. || Vincent Paul Galea || 1843–59 |- | 12. || George Caruana || 1859–72 |- | 13. || Nicholas Crescimanno || 1872–76 |- | 14. || Nicholas Zammit || 1876–90 |- | 15. || Francis Bonnici || 1890–1900 |- | 16. || Anastasio Cuschieri || 1901–39 |- | 17. || Saviour Grima || 1939–49 |- | || Joseph Sapiano (acting) || 1950–51 |- | || Joseph Lupi (acting) || 1951–53 |- | 18. || Joseph Sapiano || 1953–71 |- | 19. || Peter Serracino Inglott || 1971–78 |- | || Dom Mintoff suspended the chair. || 1978–87 |- | 20. || Peter Serracino Inglott || 1987–96 |- | 21. || Joe Friggieri || 1996–2012 |- | 22. || Claude Mangion || 2012–19 |- | 23. || Jean-Paul De Lucca || 2019–
Growing awareness
Research