Arquivo para a ‘Linguagens’ Categoria
Aretê and righteousness
01
Feb
It is necessary to understand that in ancient
philosophy, mainly in Aristotle and Plato, the objective is to develop a philosophy for the polis, education, the politician (for Plato he must be a philosopher in the sense of excellence of thought) and for Aristotle the citizen, considering that only free men were eligible for citizenship.
Thus aretê translated as virtue, is also a characteristic of a particular excellence, but it is not its translation as proposed by some interpreters, the word that Aristotle uses for this is phronesis, a practical theoretical thought that leads to special wisdom.
We cannot assume that men who do not have a private life of “excellence” and live it wisely are men capable of public exercise, attachment to power, money and the vices of contemporary life, done in the name of freedom, inhibit the ability of the politician.
We no longer talk about the moral field, it is not about theft and lies, the name given today is fake news due to its publication by the media, and the lie may have a short leg, but its action confuses social life, misinforms and leads to other vices, in addition to personal fanaticism.
It is also important to address the issue of freedom, we can do whatever we want, but we cannot ignore the consequences, an immoral and dishonest life does not lead to a fair and balanced social life, other vices will accompany greed and power for power’s sake.
So it doesn’t take long for those who see freedom in this mistaken sense to pay with deformations in their personal lives, involvement with anti-social forces, for example, from trafficking to deaths and human trafficking, like those who have already gained publicity.
It is difficult in this context of a mistaken vision of freedom, they talk about righteousness, good customs, from personal to social, empathy and solidarity, what exists is demagoguery only for the immoral exercise of politics, power and public money.
Culture, intelligence and wisdom
31
Jan
The problem of contemporary culture has already
been addressed in several posts, psychiatrist Anthony Daniels who signs his books as Theodore Darlrymple (What We Made of Our Culture, Anything Goes, The Knife In, etc.), intelligence continues to be questioned now with the scapegoat of the digital universe, but whose crisis has been going on since the beginning of the last century (neopositivism, neologicism and the simplistic view of reality), now takes on the contours of a lack of balance, common sense and even some sense of humanity.
Edgar Morin explains this lack of wisdom through the disciplinary and segmented view of reality, a complete absence of a complex and broad vision that gives rise to what he calls polycrisis, however it is important to question what wisdom is.
In the Greek sense, it is not private knowledge in the sense of morality, but public and social, which aims to minimize exacerbations of the self’s egocentric impulsiveness, when placed in the perspective of the work of art, it reaches a level of universal, good and beautiful principle.
The Greek word as “friend of knowledge” or knowledge is reductionist, one of the Jewish words for wisdom is chokmah or tushiya which mean wisdom that leads to practical success, it seems more appropriate to the current reality, because it is wise if it has practical meaning for life of each person and of humanity as a whole.
This is in good agreement with the Greek word proposed in terms of a virtue, phronesis, which is usually translated as prudence, a term that the contemporary philosopher Hans-Georg Gadamer adopts but translates as serenity, judging it to be closer than prudence.
Those who claim merely objective knowledge, with an idealistic flavor, are in reality impractical, indicating a lack of wisdom, they become impulsive and active (in the sense of the Vita activa that Hanna Arendt and Byung Chul Han claim), typical of Western society. tiredness.
We want quick, consumerist or media-based knowledge and it has nothing or little to do with wisdom, which requires thought, contemplation and non-immediate thinking about facts.
Current society has deviated from practical knowledge because it demands intelligence and culture without realizing the deep connection it must have with wisdom that comes from a deeper reflection on the Being, things and the essence of life.
We defend peace, but we do not avoid catastrophe, war, hatred and dialogue and respect for those who are different, there is no practical wisdom in this type of contemporary thinking.
Idealism and real experience
18
Jan
The great discovery of real life (or rediscovery if
we take classical and medieval ontology as a basis) is a radical critique of idealism, which separates the subject of life from the real world, what is promised in life projected onto things and not things (our posts from last week) is the real-life catastrophe that does not translate into real and concrete values.
Phenomenology returns to real life through the Lebenswelt (world of life) that was taken up by the philosopher Husserl and that is touched upon and cited by Habermas, without really developing it.
The objective of this philosophy is to show that the human being must be the center of the knowledge process, human consciousness is a giver of meaning to the world of things, or the phenomena of this world, from which the name phenomenology comes, non-things can also reacquire meaning if we penetrate this human reason (which idealism calls subjectivity).
With this, human consciousness reacquires meaning and meaning to phenomena and things in the world, directing them to what each thing is in essence, in a path that is always intentional and thus gives meaning.
Husserl in his work “Crisis of European Sciences and Transcendental Phenomenology”, is where this concept appears in a clear and in-depth way, because it establishes a relationship between epistemology (the systematization of knowledge) and philosophy and rediscovers asceticism.
Thus, a true asceticism does not separate the world of things and non-things, just showing that there would be an unreality in one of these worlds, as it is not separated from life, it is there that we verify that we move from the concrete world of life to a path whose evolution destroys the basis of the human and the real, wars and personal declines are this.
In Habermas the world of life is treated as something that is immediately available to social actors in the form of meaning and/or representations available to everyone, whereas for Husserl the phenomenological foundation refers to an ethics for the science and technique of the world, given that science has not managed to reach this level as a discourse on action in which the life of reflection is absent, and within science, which is what Kant’s criticism does.
Sloterdijk developed something close to this concept as a despiritualized asceticism, that is, despite working on the concept of “phenomenology of the spirit” they remain in the abstract field and their real updating in the world of life does not happen, because it is not clear what type of exercise this is.
So we carry out a series of “exercises”, we are the society of physical and mental exercises, but their translation into the world of life does not lead to concrete social and moral acts.
Husserl, Edmund. (1986). La crise des sciences européennes et la phénomènologie transcendentale. Trad. De Gerard Granel. Paris: Edittrice CLUEB.
The included third of physics and thought
17
Jan
The fact that we are trapped in dualism, A
and not-A, Being is and Non-Being is not, and now transformed into political thought as if nature and society were just always two options in conflict with no third (or even the fourth and fifth options) is an outdated thought if we look at the logical paradox developed by the physicist Barsarab Nicolescu that finds parallels not only in quantum physics (photo), but also in social and ontological thinking: the third option.
So much so that this is true that Barsarab’s own text that calls for a reform of Education and Thought (Barsarab, 1999) indicates that this change can be seen as a way out of the center of a crisis greater than physical or logical issues, says Barsarab : “One thing is certain: a large gap between the mentality of the actors and the internal development needs of a type of society invariably accompanies the fall of a civilization”, or said in another, more ontological way, between Being and non-being -Being there is a state of Non-Being that breaks dualisms and paradoxes.
Both Barsarab’s letter that calls for an education reform, and other thinkers such as Edgar Morin and others perceived a crisis in modernity with roots in thought and education, the theorist of the Included Third T, gives a worrying sentence: “The risk is enormous , because the continuous expansion of Western civilization, on a global scale, would make the fall of this civilization equivalent to the burning of the entire planet, in no way comparable to the first two world wars”.
There is also a linear and monodirectional thinking where intentionality is always polarized and creating a “single” and monochromatic path, with the eternal danger of authoritarianism and misuse of power, to detente it will be necessary to have a more open world where everyone is included and not just what is convenient for power.
Education must support and assist this context, Barsarab says in his letter: “The harmony between mentalities and knowledge presupposes that such knowledge is intelligible and understandable. But can this understanding still exist, in the era of the disciplinary big bang and extreme specialization?”
The harsh reality of the pandemic shows that we oscillate between true solidarity and detente to face the crisis, and the opportunist polarization that wants to take advantage of the deaths and deviations of a poorly managed health crisis, in some countries more, but in almost all .
Barsarab’s sentence, which seems harsh, is not: “Is there something between and across disciplines and beyond each and every discipline? From the point of view of classical thought there is nothing, absolutely nothing. The space in question is empty, completely empty, like the vacuum of classical physics”, in this epoché (the Greek vision of emptiness) a true philosophy can flourish, even when it is not (the suspension of judgment, new horizons beyond the pre -concepts, etc.) is what it is.
NICOLESCU, Basarab. The manifesto of transdisciplinarity. Trans. Lúcia Pereira de Souza. Brazil, São Paulo: Trion, 1999.
Bad taste is becoming common
16
Jan
The word is not mine, but none other than the
northeastern brazilian writer Ariano Suassuna, in a talk that someone had the happy idea of turning into a short YouTube post, he adds: “the ability to be outraged by what It’s ugly, he said, I watch a soap opera, I think the soap opera is an important thing that we have to watch, a soap opera was on and it was actually good, but in the entrance music there’s a verse, notice what, my stone is amethyst, my color is the yellow one, but I’m honest I need to go to the scientist urgently”… the audience laughed… and he added: “be patient, this is too bad” (short talk with Ariano Suassuna).
Theodore Dalrymple, is the pseudonym of the English psychoanalyst Anthony Daniels, who decided to write essays and transformed 26 essays into a book Our Culture or what’s left of it, and now working as a volunteer in a work that re-educates addicts and understood more deeply what the author wanted to say, it’s not about sentimentality or simply giving the recipe: “society did this to him”, it’s partly true, but by their own decision these people can change their lives. (interview in Brazil)
The decision is individual and can change lives and realities, it is possible to give hope back to people who life has pushed aside, without using demagoguery or treating these people with prejudice, helping them to face their own reality head on, and then the social reality , but the decision is a first personal step.
The taste for the ugly, unethical and immoral is not a final option, it can be reversible, but the recipe for success is to face personal and social reality, without running away from its responsibilities and willing to see alternatives of education, respect and ethics that neither it’s always the takes.
Giving alms, a plate of food can be an immediate measure, but preventative measures require a change in perspective on life, of an often-complex metanoia that dismantles adopted antisocial values, and psychoanalyst Anthony Daniels speaks with authority, because he has dealt with many of these extreme cases in prisons and in his office.
He adopted the pseudonym probably to demonstrate that these are not just cases and psychic disorders, but addictions and antisocial attitudes that transform into destructive and negative thoughts and actions.
The first part of the book deals with arts and letters and the second part with society and politics, but the author does not fail to deal with the future in both parts, where we were going and are almost there: the downhill slope we entered and if It is possible to reverse this process.
In addition to criticizing the Eurocentric, idealistic way of thinking and the demand for efficiency, he, who is European, shows paths similar to those that seek to take people off the path of degradation.
Anyone who watches these influencers who offer rewards out there, basic questions, such as the first capital of Brazil, the capital of a state other than São Paulo or Rio Grande do Sul, the others seem unknown, math questions then border on ignorance.
Questions like how much is 10 to the power of 0 in mathematics, fruits that start with P (Pera (pear), Pitanga (typical in Brazil), Ponkan (type of tangerine), etc.), in short, very simple questions that few people answer.
Dalrymple, Theodore. “Our culture, what-s left of it”, ed. Ivan R. Dee Pub., Chicago, 2005.
A new war front
15
Jan
The fear that the war between Hamas and Israel
would set the Middle East region on fire is little by little confirmed and escalated, the bombings carried out by Western forces (USA, United Kingdom and Holland) in the Yemen region, where the extremist Houthi movement has its bases. The group is aligned with Iran, and the region is one of the poorest on the planet, and the Houthis maintain control over international flag ships that sail through the Red Sea, a strategic location for military forces in the region (see map).
In the distant past it became part of the Kingdom of Sheba, more than a thousand years ago, being mentioned even in Genesis, and also in the Quran, more recently because it had more rain than other regions of Arab countries, it had good agriculture, with coffee plantations.
This is where the type of Arabic coffee comes from, and it came to be called Happy Arabia along with Oman in the period when sedentary tribes developed an agricultural economy.
It came to be divided into North and South Yemen, a period in which one region became communist dominated, but was reunified again and during the Arab spring the country entered into great political and social instability, plunging into a bloody civil war, which according to UN data left 22 million people in a vulnerable situation.
The US and UK military incursions in the region increase tension with Arab countries and could provoke an even greater military escalation in the region. Another source of tension was the election in Taiwan of the Democratic Progressive Party (PDP) candidate, Lai Ching-te, 64 years old, he achieved 40.1% of the votes against Hou Yu-ih (Koumintang, KMT) with 33.5 % and Ko Wen-je (Taiwan People’s Party, PPT) with 26.5%, his election represents the approval of a nationalist policy contrary to China, Lai was vice-president of the current president.
The escalation of the war in Ukraine follows, where winter favors the “winter general”, due to the difficulty of moving and maintaining troops across Ukraine in cold regions, Russia has carried out intense bombings in several cities using the air force.
The crisis in Israel has completed 100 days since the October 7th attack by Hamas, and is now driven by attacks by Hezbollah that are supported by Iran, which has declared itself as having no role in the attacks that started the conflict.
The situation of belligerence across the planet is intensifying, the American elections will be held this year in November and the parties are already using war situations as a campaign.
Non-things and subjectivity, the distorted eidos
12
Jan
Subjectivity comes from idealism that judges Being
separate from things, thus only being if projected onto objects, but the Greek “eidos”, from which nascent idealism came, there was no such separation, both in Aristotle’s 4 causes: material, formal, efficient and final, as well as in the theory of Platonic ideas, which is the essence and which we have already related to the thing.
Those who think the world is immersed in eroticization are mistaken, be it the world of fantasy, that which comes from works of fiction, from children’s imagination and from looking with hope at a better future, today in an increasingly worrying present, Chul- Han writes like this:
“Without fantasy, there is only pornography. Today, the perception itself has pornographic features. It occurs as an immediate contact, even as a copulation of image and eye. The erotic occurs in the blink of an eye” (Han, 2022), that is, it is precisely its opposite, we are in the existential void, in the denial of Being and in it only pornography remains, as a degradation of Being.
Quoting Barthes, Hul-Han clarifies the part of the piece that is: “Absolute subjectivity can only be achieved in a state of silence, the effort to achieve silence (closing the eyes means making the image speak in the silence). Photography touches me when I remove it from its usual blahblablah […] not say anything, close my eyes […]” (Han, 2022) and he is quoting Roland Barthes in his work (photo): The camera lucida (or Lucid, depending on the translation).
Photography is therefore a way of perpetuating silence, the desire of many to take photos as an individual act is to remove it from everyday life and insert something that is eternal, while the public exposure that the digital universe has allowed is to return it to the “ usual blahblabla”, says the author: “The disaster of digital communication arises from the fact that we don’t have time to close our eyes” and maybe he doesn’t know but this is even physical, by not blinking our eyes we should use eye lubricants if We expose it for a lot of time on screens.
“Noise is both acoustic pollution and visual pollution. It pollutes attention” (Han, 2022) and citing Michel Serres says that this instinct is of animal origin, as dogs, tigers and other animals that urinate to demarcate land, pollute with their stench to inhibit other animals from approaching.
Allowing others to approach is not demarcating territory. Jesus’ biblical response to the initial contact of two new disciples is wise (John 1:38): “Jesus asked: “What are you looking for?” They said, “Rabbi (which means: Master), where do you live?” and he replied: “Come and see” and they went and stayed with Him, because he did not demarcate ground and did not close himself.
The logic of silence is contrary to noise, which does not just mean the pollution of an audible sound, but a complete void capable of containing and receiving the Other.
Han, Byung-Chul (2022) Não-coisas : reviravoltas do mundo da vida , transl. of the Rafael Rodrigues Garcia. Brazil, Petrópolis, RJ: ed. Vozes.
The non-thing and the amoral world
11
Jan
For Byung Chul-Han, what is changing is the
world of merchandise with the digital, he will analyze the power of the book and the ebook, the latter as a non-thing, the smartphone and other digital objects, but the world of morals as well is changing, he quotes in passing:
“A person uninterested in things, in possessions, does not submit to the “morality of things” based on work and property. She wants to play more than work; experience and enjoy more than possess. In its cultural phase, the economy also shows playful traits. Theatrics and performance are becoming increasingly meaningful. Cultural production, that is, the production of information, increasingly adapts artistic processes. Creativity becomes its motto”, using Vilém Flusser’s reasoning about the moral of the thing.
What Chul-Han calls the cultural phase should be an in-depth analysis of the period of the cultural industry, radio, cinema and television, which was nothing more than a transition from merchandise to the imagination through advertising, where the brand and not the content, so not only are the work and the product alienated, but its very essence is alienated, using a term from the medieval period, as we have already analyzed in a previous post, it loses its quiddity, its identity and singularity, as it was the cultural industry that gave everything the appearance of sameness.
Also in the final section he will analyze things of the heart, and it is good to remember that these also had their singularity in the past, today transformed into an amoral and timeless character, in the wrong sense of the word, what is eternal is essence and singular and then returns to quiddity.
The final section says, things of the heart, recalling the fox’s dialogue with The Little Prince by Antoine de Saint-Exupéry: “The little prince asks the fox what “apprivoiser” means. To which the fox responds: “It’s something almost forgotten […]. It means becoming familiar, establishing relationships. […] For me, you are just a little boy like a hundred thousand others” and this is the loss of singularity, there it will introduce listening and the relationship with the Furthermore, these relationships cannot be developed without a moral conception.
The exposure of personal relationships, the end of private life through legal and illegal filming, the increasing exposure of even children, is increasing and amoral, there is no room for growth and respect for the morals of each age, not even old age, Rejected as moral and as an age of wisdom, it is increasingly common to expose this “good age” in a pejorative and amoral sense, without limits of respect (Chul-Han calls it symmetry in The Swarm) and a balanced morality.
Everything seen as “freedom”, but which plunges into “upheavals in the world of life”, the author’s subtitle, we are heading towards a civilizational crisis and the return depends not on things, but on a new morality of the state, of human relations and of public life.
Han, Byung-Chul (2022) Não-coisas : reviravoltas do mundo da vida / Byung-Chul Han ; tradução de Rafael Rodrigues Garcia. Brazil, Petrópolis, RJ: ed. Vozes.
What are things
10
Jan
When rereading Byung Chul-Han’s “Non-Things”,
he correctly recalls that the term comes from Vilém Flusser, who lived in Brazil for a good part of his life, and also takes up the concepts of Hanna Arendt and Heidegger, but does not penetrate in the essence of the thing, which is not just information.
Medieval philosophers had already developed the question of quiddity, which is neither an idea nor a concept, but something that sought to understand the essence of things, from the Latin, “quidditas” means “what is that” and was related to the idea of identity and uniqueness.
Thus, by transforming it into information, it does what Luhman did with the concept (remember that this author deals more with the issue of communication than the thing in itself), he says, quoted by Byung Chul-Han: “His cosmology is a cosmology not of being, but of contingency”, that is, something that has no essence, no identity or singularity and cannot “be”.
Clarifying that it is a particular way of seeing information, as a “transmitted thing”, and in this the author is right: “Information cannot be possessed as easily as things. Possession determines the paradigm of the thing. The world of information is not governed by possession, but by access” (Han, 2022), this is so true that the Portuguese dictionary in Brazil now has a new word which is “logar”, from the English, log “registration” in the sense of marking access to “information”, in Chul-Han’s sense.
Quoting Jeremy Rifkin, Han warns that the transition from possession to access is a paradigm shift that leads to drastic change in the world of life, subtitle of the book, he predicts a new type of human being: “access, therefore, ‘access’ are key terms of the nascent era (Han, 2022).
Jeremy Rifkin, the transition from ownership to access is a profound paradigm shift that leads to drastic changes in the lifeworld. He even predicts the emergence of a new type of human being: “Access, ‘logon’, ‘access’ are the key terms of the nascent era. […]
Regarding the modified identity of the medieval sense, the author says: “We produce ourselves on social media. The French expression se produire means to put oneself on the scene. We act out. We perform our identity” (Han, 2022), mind you: it produces in the media Media are means, the confusion with the idea of networks, not on purpose of course, destroys the third characteristic of the thing which is its singularity, not in this essay, but in others, the author remembers that everything in the world is characterized by sameness, everything it looks very the same.
This world of “non-possession” is differentiated by enjoying more than living, it makes the “idealization of things” a task, it is not uncommon to see in programs and on social media a large number of utopian and bizarre questions, such as, what it would be if you were an object, if you lived on another planet, etc. and this amuses the public of non-things.
Revolutionaries should not be alarmed, but quoting Walter Benjamim, Chul-Han writes: “the deepest relationship one can have with things”, this substantiality is not materialistic but rather a rational and “informational” relationship with things, information here in another sense.
Han, Byung-Chul (2022) Não-coisas : reviravoltas do mundo da vida / Byung-Chul Han ; tradução de Rafael Rodrigues Garcia. Brazil, Petrópolis, RJ: Vozes, 202
Being, the clearing and non-things
09
Jan
Studying the etymology of Glade, taking it from
Heidegger’s philosophy, it comes from the German word Lichtung, where in addition to the meaning of clearing in the forest (he himself lived for a few years in the black forest of Germany), while Licht is the word for light, it will mean hidden things, or entities whose truth must come to light, thus some translators use unveiling.
The light reminds us of what the magi followed, who were followed by a star that they carried until the birth of Jesus, they were probably Persian followers of Zoroaster, a painting from Ravenna (Picture in wall of Ravenna church, 526 DC) that is very old reveals the hats they wore and the pants that were from that region.
The clearing is, in the context of modern philosophy, what is hidden within a whole, where Being must emerge, and this seems more appropriate to modernity, since the fragmentation where only the part emerges, is most often opposed to the whole. to which the entity belongs, thus the question of Being.
The being that discovers itself, Heidegger himself stated: “lets itself be seen in its being and be discovered. The true-being (truth) of the statement must be understood in the sense of being-discoverer” (Heidegger, 1986, 219).
First we see this ontological truth as Being, and no longer as logic, second we see this relationship between knowing the object and the relationship with Being itself, which in modern philosophy could be called subjectivity, but it is not because they are not separate instances, However, separated from their object materiality they can become something beyond what was conceived until recently, the philosopher Byung Chul-Han wrote an essay about non-things, the world of digital objects where the “inflation of things deceives us into believing in opposite”.
The author will refer to the contemporary world as “As information hunters, we become blind to silent, discreet things, even ordinary things, trivialities or conventionalities that lack stimulation, but that we perceive in our daily lives”, and thus we plunge into a darkness of Being as opposed to clearing.
The digital order is making the world unearthly, unsubstantial, says the author in the preface: “Today, the earthly order is being replaced by the digital order. The digital order dethings the world by computerizing it” capturing a category from Vilém Flusser states: “Non-things are currently invading our environment from all sides, and are supplanting things. These non-things are called information”, citing Flusser’s work: Dinge und Undinge – Phenomenological Sketches. Munich, 1993, it is worth remembering that Flusser lived in Brazil from 1940 to 1972.
In this logic, silence, the vita (life) contemplative (another book by the author) escapes, and Being collapses.
Han, Byung-Chul (2022) Não-coisas : reviravoltas do mundo da vida / Byung-Chul Han ; tradução de Rafael Rodrigues Garcia. – Petrópolis, RJ : Vozes, 202
HEIDEGGER, M. Sein und Zeit. 17 ed. Tübingen, Niemeyer, 1986.
