Arquivo para a ‘Linguagens’ Categoria
Contemplation and the polis
30
Nov
The fifth chapter of the book “Vita Comtemplativa”
is The pathos of action, it begins by describing the two sacred concepts of the Jewish tradition: God and Sheba, for Jewish culture God is Sheba, that is, he is redemption, the immortal (page. 107), yesterday time is suspended, that is, compared to Han’s concept, it is inactivity.
The creation of the human being is not the last act of Creation, only the Sabbath rest completes it, the world is similar to the bridal chamber: “but the bride is missing. Only with the Sabbath does the bride arrive” (Han, 2023, p. 108), which is a quote from “Der sabbat” by Heschel.
The analogy with the bride will also be used in the parables of the brides, the arrival of “that day” when the groom comes to look for her and must find the lamps lit (developing around the theme of prudence), Arendt will modify the idea of rest divine complementing it with the principle freedom for a new beginning (or a fresh start, necessary in many stages of life), says Han’s quote:
“with the creation of the human being, the principle of the beginning (which in the creation of the world was in the hands of God and, therefore, outside the world) appears in the world itself and will remain immanent in it as long as there are human beings; which, of course, naturally, ultimately, means nothing other than that the creation of the human being as a ‘someone’ coincides with the creation of freedom” (apud Arendt, Han, 2023, p. 109).
“The “feeling of reality” that is due only to action; that is, when acting and producing an effect, it completely represses the feeling of being. The feeling of festivity, in which it is possible to experience a superior reality, is foreign to Arendt” (Han, 2023, p. 112).
This concept is the temenos of the Greek polis, which means the sacred space cut off from the public space that is reserved for deities; a peribolos (literally a playpen or enclosure), that is, a fenced space, an area of the temple delimited by walls. Temenos is a templum, a consecrated and sacred place, the word contemplation goes back to the templum (in picture the acropolis).
Thus the templum is part of the polis, on his trip to Greece, Heidegger has the acropolis in mind when he writes about the polis: “… this polis did not know, therefore, subjectivity as a measure of all objectivity. She submitted to the yoke of the gods, who, in turn, were subjected to destiny, to Moirá” (apud Heidegger, Han, 2023, p. 113-4).
By presenting it only as freedom and action, Han criticizes Arendt, the cultural dimension of parties, rituals and games has no place in her thinking and they were members of the polis.
HAN, B.C. (2023). Vita Contemplativa: In Praise of Inactivity, transl. Daniel Steuer, USA, ed. Polity.
Contemplation and the Self
29
Nov
The third chapter on Byung-Chul’s “Vita Contemplativa”
begins with a text by Walter Benjamin on the painting Angelus Novus in ink, pastel chalk and watercolor on paper by Paul Klee from 1920, which is currently in the Israel Museum in Jerusalem, in the Christian collection.
Describe Benjamin’s quote: “an angel is represented there who appears as if he were moving away from something he is facing. His eyes are wide, his mouth is open, and his wings are outstretched. The angel in the story must look like this. He turned his face to the past. Where a chain of events appears to us, there he sees a catastrophe that incessantly piles rubble upon rubble, sliding before his feet. He would very much like to linger, awaken the dead and bring the fallen together” (apud Han, 2023, p. 57) and continues.
Benjamin’s text ends with a sentence: “What we call progress is a storm” and thus begins the chapter “From action to being”.
Hannah Arendt was the first to understand the 20th century as a time of action, says the author, later in the text the author will remember that the anthropocene was the result (I would say the attempt, since nature rebels) of the submission of nature to human action, losing our autonomy and dignity, we “make” history by acting, he states.
What can we do about this catastrophic action on nature, Arendt confesses that she cannot offer any solution, cited by Han: “address the essence and possibilities of the action, which had never been shown so openly and revealed in their greatness and at their peril” (apud Han, 2023, p. 59).
She points out a path in thought that would be a type of “philosophy of politics” that would bring a reflection on the problematic of human action, in “Vita activa” she exposes (I think recovers) human action in its grandeur and dignity (page. 60).
Reflecting further on the figure of Angelus novus (above), “his wide eyes reflect his impotence, his horror. Human history is an advancing apocalypse. This is an apocalypse without an event”, the relationship with current events is remarkable.
Years before Arendt published Vita Activa, Heidegger had given a lecture on Science and Reflection where he said that as opposed to action that moves us forward, reflection brings us back to where we always already are. It opens up to us a being-there (Da-Sein) that precedes every doing, every action and that takes time (Han, 2023, pg. 62).
The same Heidegger will write in Black Notebooks: “What would happen if the presentiment of the silent power of inactive reflection disappeared?” and Han reflects: “the presentiment is not deficient knowledge. Rather, it opens up to us the being, the there, which escapes proportional knowledge. Only through presentiment do we have access to that place in which human beings always find themselves…” (page 63).
HAN, B.C. (2023). Vita Contemplativa: In Praise of Inactivity, transl. Daniel Steuer, USA, ed. Polity.
Life and contemplation
28
Nov
No, it is not about the art of observing nature or the
universe, as the act of observing is also an “active life” as there will certainly not be any interpretation or detail that catches our attention.
It is about other meanings: listening without interpreting, looking with a purified gaze and understanding what is incomprehensible to human reason, so it is not a rational attitude, nor a madness or sensitive delirium, it is an exercise of “inactivity” writes Byung- Chul Han.
The author writes in Vita Contemplativa: ou sobre a inativa (Han, 2023, p. 11): “Inactivity constitutes the Humanum. What makes doing genuinely human is the amount of inactivity in it. Without a moment of hesitation or restraint, acting degenerates into blind action and reaction. Without rest, a new barbarism emerges.”
Therefore, contemplative inactivity is not to be confused with laziness, absence of action, but a rest for clairvoyant action and deep speech, says the author: “It is silence that gives depth to speech. Without silence there is no music, but only noise and noise. Play is the essence of beauty. Where only the scheme of stimulus and reaction, of lack and satisfaction, of problem and solution, of objective and action, prevails, life is reduced to survival, to naked animal life” (idem) and it is not by chance that it is confused with current modern life.
We are not machines always destined to function, the true life of conscious action begins when the concern for survival ceases and the need for raw life is born.
The confusion appeared because of the confusion between history and culture, not the history of ideas (in the sense of the Greek eidos), but that which ignores culture and deals only with the power and oppression of peoples, says the author: “action is, in fact, constitutive for history, but it is not the formative force of culture” (Han, 2023, p. 12) (paint: Contemplation of philosopher, Rembrandt, 1632).
And he adds in the same passage: “Not war, but celebration, not weapons, but jewelry, are the origin of culture. History and cultural do not coincide” (Han, idem).
“Jewelry” may seem strange, but the core of our culture is ornamental. It is situated beyond functionality and utility. With the ornamental that is emancipated from any purpose or utility, life insists on being more than survival” (idem).
The great religions have established the sacred in inactivity: Christian Sunday, the Jewish Sabbath, Islamic Ramadan, these are not just about inactivity, but a day of “contemplation”.
The “active” man searching for an “intense” and unbridled life of stimuli and responses falls into a void of meaning and into merely fighting for survival, little or nothing human resists, and if we want to return to the civilizing process, culture, the ornamental and the party must return to everyday life, time for Christmas and end-of-year celebrations, time to stop.
HAN, B.C. (2023). Vita Contemplativa: In Praise of Inactivity, transl. Daniel Steuer, USA, ed. Polity.
Intense war and freed hostages
27
Nov
Russia stated this Sunday (26/11) that it shot down
drones in the four regions at war, including some near Moscow and two missiles were also intercepted, while Ukraine claims to have eliminated more than a thousand soldiers and 30 Russian tanks in the war regions.
On Saturday there was a strong drone attack against Kiev, according to Moscow the biggest since 2022.
War negotiations continue, but the sanctions imposed by Moldova have created a new zone of conflict between Moscow and the West, Moldova fears being Russia’s next target.
The most serious thing about the Hamas and Israel conflict is the use of civilians as hostages (photo).
In the Gaza strip, the truce between Hamas and Israel continues, the exchange of hostages by Hamas soldiers continues, yesterday was the third day, in total | Hamas released 58 hostages while Israel released 117 Palestinians, in order these were the numbers of hostages released.
First day of truce 24 hostages, second day (Saturday) 17 hostages and third day (Sunday) 17 hostages, although the agreement is only for 4 days, and would end today, the expectation is that it can progress until Wednesday. fair.
Pope Francis, always optimistic, said in his last reference to war that humanity (of course those who make political decisions) chose war instead of peace.
Conflicts are already a major humanitarian tragedy and could become a serious humanitarian and civilizational crisis.
The final examination of conscience
24
Nov
We can be (illusory) building personal happiness (good life in philosophy)
without caring about the Other, society today lives the denial of the Other and pain, but this is the path to disputes, rivalries and in the last stage the wars.
The contemporary world lives with disbelief, a lack of individual and collective awareness, what matters is solving one’s own problem, there is no shortage of literature for this, either for easy success or for individual consolation with self-help books, there are no shortage of recipes considered “spiritual”, but in the exercise society, it is a despiritualized asceticism.
How we treat pain means how we see poverty, neglect of health (not even medical plans can solve it anymore), lack of basic sanitation, public abuses of immorality, not to mention prison systems, the destruction of drugs and the various social marginalizations.
The examination of conscience, as good literature says, is that awareness of something, not that of the comfort of gated communities, of social isolation in refuges, but that awareness of oneself and the Other, which is other than the social group and its illnesses, not forgetting the morals, which seem to have lost all references.
There is no shortage of literature and thought on these issues, but the final question is how do we reverse these issues, how do we avoid growing hatred, fanatical polarization and, at the end of it all, the tendency towards increasingly cruel wars involving diverse peoples?
The examination of conscience is what side we are on, not of public and even political irrationality, but on the side of those who suffer, those who have lost hope, those who, for a certain reason, whether justifiable or not, look at life as a burden. .
The final Examination of Conscience is the one, which is also biblical (Mt 25:34-35): “‘Come, you who are blessed by my Father! Receive as your inheritance the Kingdom that my Father prepared for you since the creation of the world! For I was hungry and you gave me something to eat; I was thirsty and you gave me something to drink; I was a foreigner and you welcomed me into your home; 36 I was naked and you clothed me; I was sick and you took care of me; I was in prison and you came to visit me’ “.
So it’s about doing this personal and social examination of conscience, which side are you on?
Illness, health systems and abandonment
23
Nov
Illness is part of the human experience, it is not
specific to this or that class, race or ethnicity, however the way we treat different types of humans is often disrespectful and a symptom that something is wrong in the social structure.
First, of course, there must be a system that allows access to treatments as widely as possible and safely, then comes the issue of proximity to family, friends and especially the system itself that must treat the patient and not just the disease.
The experience of human fragility in different situations, and also in a serious illness, is what should awaken greater solidarity and harmony between the people who are close to us and the health systems. The pandemic revealed great fragility, although the systems worked, the degree of solidarity and responsibility remained at sordid levels.
We did not improve humanly with such a huge scourge that shook the entire planet, the expectation that we would emerge more supportive of this experience was not confirmed.
The Korean-German philosopher expressed in a lecture at the university…., he expressed his post-pandemic feeling like this: “it is dramatic that we are not able to touch another person, as this transmits incredible energy”, “we no longer touch each other, we don’t even tell stories among ourselves” (a reference to his latest book “The Narration Crisis”), and he said: “we are more alone than ever”.
In the book “The palliative society”, Byung-Chul, quoting Ernest Jünger, writes: “Tell me your relationship with pain, and I will tell you who you are!”, our relationship with pain in society shows how we live today, those who speak of peace, many Sometimes they support and even desire war, not all of them of course.
HAN, B.C. The Palliative Society: Pain Today , transl. Daniel Steuer, NY: Polity Press, 2021.
Dialogue perspective and Latin America
20
Nov
Some changes on the world stage give hope for
peace, the 5-day truce and exchange of hostages in Palestine, Germany returns to dialogue with Russia and there is already popular pressure for peace in Europe, in Latin America tension between Venezuela and Goiânia and election of the ultra liberal Javier Milei in Argentina, by a greater margin than the polls showed.
What few or no analysts will say, because polarization goes from the periphery of countries to the most independent journalism, is that there is no single solution for either pole and there are errors in analysis and principles at both poles, polarization itself is already a nonsense.
The dialogue between Germany and Russia is certainly what draws the most attention, the last dialogue that was held between the two countries was on December 2, 2022, and this resumption could be a glimmer of hope for a turnaround in the escalation of war in Ukraine and Russia.
On the other hand, the world’s greatest hope at the moment is a possible peace agreement that could release some of the 240 people taken hostage in a Hamas attack on Israeli territory that killed around 1,200 Israelis, with signs of cruelty and barbarity, Israel also reacted with brutality and force and a large part of the civilian population of Palestine suffered.
Israel’s ambassador to the USA, Michael Herzog, was the one who announced on ABC television that there were “serious efforts” for a 5-day truce in exchange for the release of hostages, and the Qatari government is also working on a possible agreement.
The election of Milei, a 52-year-old candidate, took place by a margin that no survey indicated, he received 55.95% of the votes in the dispute against the government leader and Minister of Finance of the current government Sergio Massa with 44.04% of the votes, indicating that the Argentine people, although Milei is little known, bet on a very radical change, Argentina is in a deep economic crisis.
Several governments recognized Milei’s victory, but the ideological division is deep, and there is tension between Venezuela and Guyana (formerly English Guyana, with a rich history of indigenous peoples and internal struggles for emancipation) and although it is a region that has already been an issue in history, the reason for the dispute now is because oil was discovered in the Essequibo River region, which came to be called Guyana Essequiba, with a strong indigenous presence (figure).
After several agreements, in 1904, 19,630 km2 were handed over to the colony of England and 13,570 km2 were agreed with Brazil and to this day everything that establishes the limits between these three countries, there were several previous agreements, in 1966 Guyana became independent of the Kingdom United.
Contemplating or searching for nothing
16
Nov
Byung-Chul Han, in his essay on contemplation,
gives a cruel sentence to Eurocentric Western knowledge: “knowledge cannot fully portray life. The entirely conscious life is a dead life” (Han, 2023, p. 29) and is supported by nothing more than Nietzsche in the context of a “new enlightenment”, one that for Heidegger opens a clearing of Being, albeit from a different perspective.
Quoting Nietzsche, Han writes: “it is not enough that you understand in what kind of ignorance human beings and animals live; you also need to have the desire to not know and learn it. You need to understand that in this type of ignorance life itself would be impossible, under which the living being is preserved and flourishes: a great and solid bell of ignorance must be around him” (quoting Nietzsche, pages 29-30) .
He clarifies that the ultimate objective of a “master” is “to reach a state in which the will resigns itself. The master exercises in order to eliminate the will.” (page 31)
It states on the next page that it cites a parable made by Walter Benjamin “Don’t forget the best” in which he outlines the idea of a happy life, it deals with a businessman who has always carried out his life with precision and zeal, but at a certain moment he throws his clock out.
Then he starts to arrive late and things start to happen without his intervention, and they make him happy, it now turns out to be a “path to heaven”, things happen now when he least expected it, “friends visit him when they least thought of him” and remembers the legend of a little shepherd boy who is allowed on “one Sunday” to enter the mountain with his treasures, with an enigmatic instruction: “don’t forget the best” (page 33).
Benjamin’s parable of inactivity ends with these words: “At this time he was quite well off. He finished few things he had started, and didn’t consider anything finished” (page 33).
The age of hyperinformation, of fatigue, is not a time to search for the truth of being, for what we really are culturally, socially and spiritually; It is a time of searching for nothingness, in times like this, prophets, oracles, monks and sages emerged who fled this temporal void, to find themselves in an infinite totality, one that contemplates all being.
Byung-Chul Han wrote: “those who are truly inactive do not assert themselves. He discards his name and becomes nobody”, it is not nihilism, it is a reunion with the truth that everyone looks for in things and does not find them if they do not look at themselves, at their inner emptiness and their inactivity.
There will be a time when everyone will be looking for the truth, they will say it is here or there and they will no longer find it, it will not be an end, but rather a “new enlightenment”.
HAN, Byung-Chul. (2023) Vita Contemplativa or about inactivity. Trans. Lucas Machado. Brazil, Petrópolis: Vozes.
Inform, symbol and connect
15
Nov
What was missing in the text of Crisis of Narration,
there is also something wrong in “Infocracy: digitalization and the crisis of democracy in philosophy” (2022) of Byung-Chul, the idea that information is in itself incomplete, is present in another book entitled Vita Contemplativa (ed. Vozes, 2023) because there, returning to being, one can find how form becomes narration within being, and becomes in-form.
An excerpt from this book says: “The loss of shared feeling accentuates the lack of being. The community is a symbolically mediated totality. The symbolic narrative void leads to the fragmentation and erosion of society.” (HAN, 2023, p. 91-92). (emphasis added)
Thus recognizing this aspect of the need for being as a symbolic void, which the contemporary narrative in general does not contemplate due to its informational vices, at the same time the author states: “The human being, as a symbolon, longs for a sacred and restorative totality” (page 92).
The term symbolon appears prominently because the author uses it based on a reading of Plato’s Banquet, where Aristophanes remembers that this broken piece of being, which for him was initially spherical and was broken, has this broken piece with a “symbol”.
Now if symbol is a part, united to another part we form a totality, not just in a community, but in every “sacred and restorative totality”, where there are men united for a good and just cause.
Narrative and information in this context, where the part is united, as an important principle defended by Edgar Morin said: “It is necessary to replace a thought that isolates and separates with a thought that unites and distinguishes”, thus the union of distinct “symbols” and that are part of contemporary cultures and peoples.
Thus, the ontological information (proper to being) linked to the context of the narration in its time and the object of thoughts within a diversity, are not a reason for fragmentation but rather for a universe that unites us and makes us more “whole” within our lives. communities.
Contemporary hyperactivity, which not only but also the digital world can lead us to, is itself a world that rejects internalization, meditation and thus, narration itself.
The author writes about this interiority: “Active life, with its pathos of action, blocks access to religion” (page 154), action is part of religious life as much as lay life, what differentiates is that in addition to prudence, our reflections from last week, can lead to a different, fair action that leads to happiness and fulfillment different from pure “action”.
Pathos, to clarify, is part of the Greek triad “ethos, pathos and logos”, while ethos persuades us through character, or by whoever narrates, if this is worthy of faith, logos persuades us through logical (broad) reason and pathos by feelings caused by sadness or joy, love or hate, and so often without going through reason and ethics.
HAN, Byung-Chul. (2023) Vita Contemplativa or about inactivity. Trans. Lucas Machado. Brazil, Petrópolis: Vozes.
