Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

The word comes from the Greek ἄσκησις, a “spiritual exercise”, which means the control of punctures and emotions, a virtuous path, the practice of which leads to an uphill path, while the opposite leads to the disordered passions and punctures that can lead addiction and death.

In modern times this has changed profoundly, the idea that freedom can do anything and that we must not limit pleasure and passions has led to human decay, in its place a “life of exercises” has been put in place as explained by Peter Sloterdijk (who is not religious) ) anthropotechnics.

“As an exercise, I define any operation that preserves or improves the actor’s qualification to perform the same operation the next time, whether declared as an exercise or not” (Sloterdijk, 2009, p. 14), is the definition of Sloterdijk in his book “ You can change your life ”, without translation into Portuguese.

This is thus an unspiritualized asceticism, so it can lead to both virtue and addiction, even in the religious sphere, if there is not really a spiritual elevation, in the field of theological or philosophical reading it means a propaedeutics (initiation) that leads to hermeneutics, which lead to a fusion of horizons and a life of co-immunity (another concept by Sloterdijk.

Both reading that does not elevate the meaning of life, Husserl’s Lebenswelt, and ideological preaching impregnated with philosophical idealism do not represent an elevation, there is no aspect of contemplation and spiritual elevation in it, only a “vita actively”, what Byung Chul Han calls it the Tiredness Society, without it there will be no healthy and elevated life.

In Christian terms the true ascension is the one that was witnessed by the apostles, and that the historic Christian churches celebrate this week, the Ascension of the Lord (in the photo painting in Azulejos in Barcelos, Portugal), which the evangelists describe as such (Mc 16,19 ): “And the Lord Jesus, after speaking to them, was taken up to Heaven and sat down at the right hand of God”.

Even those who do not believe, in times of pandemic, we must exercise fraternity and the desire and effort that all this passes so that in similar situations in the future we are more aware.

Sloterdijk, P. (2009) Du musst Dein Leben ändern. Über Antropotechnik. Frankfurt, Suhrkamp, 2009. 

This blog is undergoing a review of design, content and editing system, so all content prior to 2020 if used by any reader is the sole responsibility of the reader.

I also clarify that like every blog, the content is opinionated, developed with summarized content, which necessarily brings some difficulty in depth or elaboration, and should not be taken outside this context, so scientific texts, books and book chapters have a broader context. and with references and content that should, as far as possible, be verifiable and reliable.

Blogs and microblogs are thus restricted content when the scope, the sense that the author makes is to point out facts and issues that should be taken to the public and that not always the mainstream press does.

So far as sole author, it is always subject to review by others.

It is common to instrumentalize the truth to favor our opinion, our “doxa”, a certain exaggeration or a little liar detail, or even a distortion of the facts, this has nothing to do with the episteme or with the sincere search of the truth.
The truth that liberates, therefore, is never instrumentalized, it is an opening to the other, an attentive listening beyond our preconceptions, it is never unilateral, it is able to penetrate the hermeneutic circle, the reasons beyond our egos and vanities.
Thus the post-truth and ignorance of the “opinion” or the doxa that contributes to it and creates true twisted, in a sense all fundamentalist religions in one way or another, can only be overcome with dialogue in the light of the facts, acceptance mutual understanding of preconceptions and the openness to new aspects that arise from the fusion of horizons, is the hermeneutic circle that Heidegger and Gadamer sought to explain as a method of arriving at the truth.
It is therefore ontological, this has nothing to do with formal logic, be it positivists, neo-positivist or purely idealistic, it is a logic of Being that admits the Other, and its view of the world and its values.
Scholars, exegetes and fundamentalists say little or nothing at all about the fact that Jesus was born, that’s why Christmas is a special celebration, and it came ontologically with its Being to bear witness to the truth, has little or nothing truth with the logical or legalistic truth of our days, in John 18:37 he states, “I was born and come into the world for this: to bear witness of the truth. Everyone who is of the truth listens to my voice, “and says this contrary to the Pharisees and Pilate, fundamentalists and law.

Empowerment is the buzz word, however, as opposed to meaning more empowerment means only more power and will to power alone. In philosophy, it was Nietzsche who explored him most.

Although he never gave a formal definition of this concept, it is possible to understand it as that will we all have of fulfillment, ambition and effort to reach the highest possible position in life.

Although this may be and in many cases was confused with power, in German “Der Wille zur Macht“, the will to power would be the translation that we use here.

It means that there was still in Nietzsche a remnant of idealism coming from Greek culture, since it is possible to read a power as “virtus”, the virtual coming from the virtuous circle of the exercise of power without any idealism, the seed is virtually the tree and will perform its power to produce fruit remaining as a tree.

It also means that there is an unrealizable virtus, which is the seed not wanting to be a tree, and is not the possibility of its denial, that is to say the grain that dies and rots to give rise to the tree, this is true virtus, but the grain of wheat that would wish to be something else.

The biblical passage in which Jesus performs the miracle of the loaves and asks the disciples to collect all the crumbs, because surely soon that people would feel hunger again, there is also the exit of Jesus to another corner, because after the miracle they wanted to proclaim it King.

It is read in John 6:15. “But when he saw that they were willing to take him to proclaim him king, Jesus went away alone again to the mountain.”

Being in Portugal, I participate from this weekend of a “doctoral retreat”, in a cultural center, in the heart of the Alfama district of Lisbon.
As is common expression in the streets of Lisbon, “comes in handy”, also the readings of Byung Chul Han helped me, he proposes “Contemplative delay presupposes that things last.”
The active vita is that which is dominated at all by labor and by a vertiginous accumulation of capital enclosed within the pure limits of the dialectic of production and consumption.
Homo laborans is inevitably forbidden to the time of rest, of leisure, but the present forms associated with rest or passive entertainment are nothing other than panaceas that do not integrate the deepest of “being.”
There is an Aristotelian notion (the so-called bios theoretikos) founded on the reflection and aesthetic analysis of the world, perhaps this is more appropriate than other analyzes that oppose only the systematic and frenetic “laborans” or “creative leisure” and other remedies.
It takes an “essential emptiness”, a real “arethé” (a virtuous circle, an excellence not a simple specialization) to arrive at a-letheia, the unveiling of truth and reality, a true “epoché” is needed.
It is said of modern epoché, the cogito of reason did not suspend the ego, it was Husserl who went beyond the so-called “evidence of cogitatio” in generalizing the suspension of judgment, and saying that it is necessary to “go the thing by itself”, this is almost a “uprooting,” which Heidegger and other modern existentialists will deny.
The intentional object of Husserl oscillates between the immanent character of the noema and that which transcends the noema itself, so it is a third concept of transcendence surpassed the theocentric and the egocentric.
The Husserl patron of part I of The Crisis of European Humanity and Philosophy – conference given in 1935 in the Kulturbund of Vienna, will criticize the particular cultural form invented by the Greeks, a kind of “Radicality” that is proper to it, and that the finite (circumstantial and episodic) goals are linked to the original meaning of the ideas of “Good”, “Fair” and “Beautiful”, but never separated from ” ideal “and dual: being is and non-being is not.
The negativity proposed by Byung Chul and others (Gadamer for example), is neither positivist negation nor even Hegelian dialectic negation, linked to Greek thinking, is a negation within the “epoché” to bring forth the “new” anything.
Whoever can not go to the desert, does not retreat and does not transcend, does not abandon the ego, does not go to the desert, only “transcends” and affirms nihilism

The exegetes believe that they have found the truth and thus expect to have the last word on a given subject; if someone challenges them they say that it is by arrogance and not by falsehood, Hermeneutics are those who believe that a new interpretation is always possible, since all truth is contextualized and the naive believes only in what “feels.”
Exegesis is a deep interpretation of a biblical, legal or literary text, although it may have elements of depth as all knowledge, it has implicit and intuitive practices like any other form of knowledge.
Hermeneutics, however, is a branch of philosophy that develops a theory of interpretation, but can also be seen as the “art of interpretation” and also refers to practice and intuition, in this it merges with other knowledge, with the difference it admits interpretation and is not supposed to be the last word in a dialogue, as the hermeneutic circle predicts.
The idea that the senses are the foundation of truth is a very old one, but it is naive because all truth must be contextualized, then it must also be analyzed and interpreted in the light of one’s personal experience, and finally confronted with history, not romantic of the analytical or pragmatic of history, but mainly of what is advance, of what is irreversible and special of what is contextual.
Contextual understanding by culture, the social and traditional structure of a people at a given moment in history, also involves political aspects, and there may be disruption factors that can either be caused by a major social change or by a technological or structural change of a particular process Social.
Exegetes, too, accept the hermeneutic circle, which starts from preconceptions, can interact with hermeneutics, but they know that simple interaction can take them from absolute truth and this does not mean falling into relativism but in dialogue.