Arquivo para a ‘Noosfera’ Categoria
Dualism and unity
08
Jun
Dualism comes from Parmenides’ idealism and reaches Hegel, we have
already posted in its categories in-itself, of-itself and for-itself, being for-itself a certain return to in-itself.
There are two types of dualism: substance dualism and property dualism. While substance dualism (or Cartesian dualism) argues that the mind is an independently existing substance, property dualism describes a category of positions in philosophy of mind that advocate that, although the world is constituted by only one type of substance, of the physical kind, there are two distinct types of properties: physical properties and mental properties.
This quarrel within dualism continues on the separation of substance and mind, whether as substance or property.
Unity is possible if we think beyond the logical ontology of Parmenides where Being is and non-being is not, there is a Being that is not, that is present in the soul, and that in the trinitarian sense is a Being-for-itself, that is is a for in the sense of beyond, in this case beyond the substance, and if we think of Absolute God (using the Hegelian category) the for-itself is substance and materializes in the “son” of the Trinity who is Jesus, being-in – himself man and being-for-himself God.
Thus God enters history and substance as mind and property, what the French theologian and paleontologist Teilhard de Chardin calls the noosphere, which is the subtitle of this blog.
God mind and property enters history and eternalizes himself as a substance in body and blood, with the substances bread and wine, which are human artifacts, the wheat made bread by man and the grape made wine by man, thus human substance, deified and eternalized at the supper of Jesus, this is the feast of the Body of Christ held today by most Christians.
In Chardanian reasoning, God removed the universe from its sub-instance, which is also God, from the body of Christ, so the whole universe is Christocentric and penetrated by His divinity.
The human attempt to create an intelligent and beyond-human “being” is an ex-machina incapable of being for-itself.
This is how Trinitarian and human unity is achieved, it is necessary to pass through the non-Being that is Being, it is necessary to overcome contradictions and go beyond oneself, to enter a divine and eternal for-itself.
Idealism and perichoresis
02
Jun
Idealism, by developing the categories in-itself, of-itself and for-itself, isolates the
trinitarian possibility of relationship and annuls the idea of ontological relationship, what is in-itself if it is not Being and what is for-itself if it is not is non-Being, the Other is not the negation of Being, but its complement.
Self is relationship, and this completes the Christian Trinitarian idea of three persons in relationship, which is called perichoresis.
In a possible metaphor with Idealism: God-Father is God-in-itself, God-son is God-for-itself and God-Holy Spirit is God-in-itself, it is observed that God-for-itself is both man ( God transcendent his divinity) as he is Divine (Jesus is God and transcends humanity)
This means the one in three persons, the first Christian council of Nicaea (325) discussed the divinity of Jesus, because it was even easier, due to the dualism of Being and non-Being, to believe in two than in three.
To support the dualistic idea, some pseudo-theologians have used the idea that God the Father is the source and origin of all divinity, so the other two people were generated by the Father, creating a new way of denying the Trinitarian perichoresis, or if you prefer “ the dance” in the inner divine relationship.
It was the Cappadocian priests, Gregório Magno, Gregório de Nyssa and Basilio de Nyssa, who saw this contradiction, which comes dressed in a new guise, with the exchange of the word prosopon (persona) for hypostasis, which in turn is confused with ousía.
Basilio used the formula of Mt 28,19 which states that the communication of the Three in baptism manifests the Holy Spirit in the union of the Father with the son, in the same dignity, and manifests it to man in baptism, for this reason valid baptism is in the name of the Three People.
The relationship is like a dance between the three people with the metaphor of the Cappadocians.
This relationship is mystical, but it is concretely described in John 3:17: “In fact, God did not send his Son into the world to condemn the world, but that the world might be saved through him”.
God the image of man
01
Jun
It was Feuerbach who was the first to make an anthropological reduction
of theology, his god is made to establish man, there is no liberation of man without the negation of god. He started from the assumption that religion is the expression and cause of human alienation, he saw it like this: “man’s knowledge of God is only man’s self-knowledge and his own essence”, in a clear allusion to Hegel’s Absolute.
His analysis of the religious attitude and the concept of alienation, Feuerbach influenced the socialist thinkers of the 19th century, especially Karl Marx, is among others (called Old Hegelians) a transition between Hegelian idealism and historical materialism.
Its analysis is important because many today reaffirm this idea that it is the material basis that constitutes man’s consciousness, the consciousness of God is the consciousness that man has of himself, the knowledge of God is the knowledge that man has of himself even so god of prosperity and who gives human material goods is Feuerbach’s god.
This is also present in contemporary religions, a god of power and wealth.
We have already elaborated that Hegel’s god of the Absolute is not relation and therefore not Trinitarian.
His reading is: ““the hermeneutic key that the author uses to understand religion is the following: religion is anthropology, ‘theology is anthropology’, so what man says about God, through religious language, is nothing else. than a confession of his aspirations and projects”, however it is God who creates to satisfy only immediate human needs.
This does not mean a God in nature who does not know man, otherwise the figure of Jesus would just be a superior being with no relation to man, including his human needs.
The Hegelian world created this selfish and merely human face, where gifts and divine asceticism do not exist.
Feuerbach, Ludwig (1988) A essência do cristianismo. Brazil, Campinas: Papirus, 1988.
Hegel and the relationship with the Absolute
31
May
Hegel’s relationship with the Absolute is important because although it is
not evident, it is present in most religious and power concepts today.
For Hegel, the spirit is only spirit insofar as it is for the spirit, manifesting itself, thus its form of Absolute is representation and not a Being.
By form it is understood the different moments of the concept that are divided into particular spheres or particular elements, in which each particular element the Absolute is exposed.
There are stages for Hegel, of elevation of certainty to truth, in idealism this is asceticism. Consciousness in general has in the external object only one object; that which is self-consciousness which has the self as the object of thought; and finally, the unity of consciousness or self-consciousness when being and thinking become identical and the Spirit contemplates the content of the object as itself.
Hegel adds, dismantling the relationship of consciousness with the Other in the elevation of Truth: “In effect, the In-itself is consciousness, but it is also that for which it is an Other (the In-itself): it is for consciousness that the In-itself of the object and its being-for-an-Other are the same. The I is the content of the relationship and the relationship itself; it confronts an Other and at the same time surpasses it; and this Other, for him, is just himself; With self-consciousness, we enter the homeland of Truth” (Hegel, 2012).
An important passage in Phenomenology, which introduces Hegel’s most important concept, is the passage from consciousness to self-consciousness. In order for consciousness to leave the aporia of facing something that it cannot understand through the categories undertaken so far, Hegel uses the idealist posture of admitting that subject and object, being both units formed from the internalization of differences, have the same structure, infinity is just this object for consciousness, its “transcendence”.
Thus for-itself it is neither the passage in relation to the Other, nor a spiritual asceticism, it is only a representation in consciousness, this indeed a despiritualized asceticism.
Hegel, G. W. F. (2012). Fenomenologia do espírito. 8. ed. Brazil, Petrópolis: Vozes.
What Spirit dwells in us
26
May
The search for something that is in the depths of our interiority and that no
machine or “artificial” intelligence can reach is everyone’s search and is now at the center of the discussion due to the possibility of intelligences such as chatGPT surpassing human intelligence, which is called the point of singularity.
However, there is something deeper that philosophy has sought through the Supreme Good, the cosmic Consciousness, the practical or Absolute Spirit, however, every man can experience a special type of interiority, endowed almost with a clairvoyance that is the Holy Spirit.
It may receive other names in different cultures, oracles or other names, but somehow, at some special moment in life, experiencing this “light”.
For the Jews, the feast of Pentecost took place 50 days after the Jewish Passover, a tradition that many Christians maintained, with a new meaning, the “descent of the Holy Spirit” to the apostles.
In Jewish tradition it was also a time of harvest and the memory of the delivery of the Tablets with the Sacred Laws, the Torah, to Moses, received directly from God.
It is not just a beatific life that leads to this presence, although that too is necessary, but the desire and openness of the soul for this wonderful effect to take place.
Modern man’s inability to reflect and be open to what is totally outside his human limitations makes this action difficult, but many achieve it through the exercise of true asceticism, explained in this way by Jesus to the apostles: “I must go, to let him come” (John 16:7), so this week’s rehearsals were preceded by the previous week’s: human asceticism and the ascension of Jesus.
There will be those who contest this presence in non-Christians, or certain denominations which are attributed the nickname of “sects”, but Jesus himself warns “there are sheep that do not belong to this fold” (John 10:16).
Finally, it is necessary to remember that the Spirit blows wherever it wants (John 3,8) and the event that was initially for a small group of apostles, called Pentecost, could one day occur to all humanity in order to see this clear and clear light. so we will see ourselves as we really are and not what we imagine ourselves to be.
The All, the Whole and the Trinity
25
May
It was inevitable that the idealism by segmentation that makes reality fall into
some form of mysticism without a clear cosmovision, is the ontological quest that man has his completeness as a whole and what is the relationship with everything.
Heidegger argued about the precedence of the question of Being, idealist philosophy has this question, as we have already pointed out in other posts, but here we focus on Hegel’s apex, not only in the Phenomenology of Spirit, but in practically all writings there is a question of the Whole.
In each of the representations that constitute the Whole, he constitutes the Absolute, the Idea and the Idea of philosophy.
Hegel develops the apprehension of the Absolute through three moments: Art, Religion and Philosophy, so in a somewhat simplistic way it can be said that art is the personification of the Idea, the expression of the immediate split in Nature and Spirit.
Hegel (1995) describes that, Art and the intuitions it produced, need not only a given external world, to which images and subjective representations belong, but the expression of spiritual content, also needs the forms given by nature for its meaning. to which he must possess and foresee (Hegel, 1995, p. 342).
It is quite significant that Hegel developed a representation of the Absolute when he cited the Greek people, considered as the highest expression for the Greeks, and religion had an anthropomorphic form, that is, the gods were as carnal as men, so they are subject.
So this religion arises from the relationship between the Religion of Nature and its myths, while the relationship with the Christian Religion is the consciousness of the spirit that is infinite humanity.
The absolute spirit appears as humanity’s self-knowledge, being the conscience of effective history, and philosophy disentangles the instantaneousness of passions to surrender to contemplation.
According to Hegel (1995): “The absolute spirit cannot be made explicit in such a singularity of configuration: the spirit of fine art is, therefore, a limited spirit of a people, whose universality is in itself, when advancing towards the ulterior inheritance of its richness. , breaks down into a determined polytheism” (HEGEL, 1995, p. 342).
For Hegel, spirit is spirit only insofar as it is for spirit, manifesting itself.
Thus his spirit is for-itself in the sense of for-itself, little or nothing of the Holy Spirit who is totally in projection to the Other, whether in the Holy Trinity or in the human soul.
Hegel, G.W.F. (1995) Encyclopedia of Philosophical Sciences (1830). 1. Science of Logic, 2. Philosophy of Nature, and, 3. Philosophy of Spirit. Transl. Paulo Menezes. Brazil, São Paulo: Loyola.
Spirit and Kant’s practical rationalism
24
May
Although Kant touches little on the issue of the Spirit, for him what exists is a
practical “spirit” typical of the Enlightenment, there is an exception which is his reading of a Swedish author Swedenborg, a visionary of the suprasensible world of spirits, and that Kant treats in Dreams of a Visionary.
Kant’s metaphysics is linked to the dualism between subject and object, however, in this book he extrapolates the dogmatic rationalist nature and approaches the two worlds (body and mind) through a suprasensible world and thus, we would have the configuration of what would be the soul in contact with the body, through the spirit, that is, we have three entities: the spirit, the soul and the body, to establish the relationships he creates a very ingenious “psycho-physical” problematic.
Using Swedenborg’s views (which he assumes to be true) he imagines that the soul has contact with the other world united with the body that knows objects of sensitivity (the subject x object duality) while the spirit in its relationship with the soul also seeks to know such objects. subjects, since he is not completely connected to the body and remains in a spirit world, see that he has little or nothing to do with the religious spirit world.
Swedenborg sees himself as an “oracle of the spirits” who has his soul open to receive information, which makes him different from other men, so his soul communicates with the other world, through the connection with the spirit, there is in this a spirit world, and this spirit world existing, souls could communicate by a kind of telepathy, however this is not the case.
As he then explains this communication, there are limits to knowledge through the relations between the human soul and the supposed world of spirits, and such an argument is what he terms a “psycho-physical” trade between the world of spirits and the sensible world. by the soul that is found in man.
Very elaborate, however Hegel’s elaboration will be more complete and dialogues with the entire modern philosophical culture as well as with Christian theology, but to diverge, contrary to a thesis that approaches, Hegel’s will move away and find in the dialectical theses motivations to the Phenomenology of the Spirit.
Kant, I. (2003) Dreams of Spirit-see & Others Writings.- 1st ed. Swedenborg Foundation Publishers, PA: USA.
Spirit what is
23
May
In Greek origin the word is pneuma meaning “breath, seeing, air” in translation
into religious “divine breath, spirit” or “Holy Spirit”, in analysis of the theme that we developed in the previous topic it means a consequence of true asceticism, a “assistance” of the Holy Spirit in everyday matters.
In the Hebrew translation the word is “ruah” (or ruach), meaning something like “breath, air”, but distances itself from the Christian idea of the Holy Spirit as a person.
The Hebrew word ruah also has the meaning of “breeze” or “breath”, in Genesis for example: “They entered the ark with Noah, two by two of all flesh in which there was the spirit of life”, in Hebrew.
The Hebrew word ruach also has the meaning of “breeze” or “breath”, in Genesis for example: “And of all flesh, in which the spirit of life was, two by two entered Noah into the ark”, the translation in this case This seems out of place in philosophy or even contemporary ideas, but since the Greeks: Plato, Plotinus and more recently the Hegelians have explored several meanings close to this of absolute spirit, truth or life. the Hebrew word “ruach” is more than that.
This spirit, which is the Supreme Good of Plato and Aristotle, will be articulated in medieval philosophy and will reach Kant’s practical philosophy, to describe the greater good that human beings should seek, but in this case it is confused with Eudaimonia, which means ethics of happiness (in a sense not always “supreme”).
Plotinum (205-207 AD) is particularly important for having received influence from Plato and having influenced: Christians, Islamic, Jewish and Gnostic Enneads through his book, his influence particularly on Augustine of Hippo is quite strong, on the nature of the Intellect and on the “beyond the Intellect”, that is, the One, although it can be classified as having a metaphysical thought, it is in the articulation of the intellect with the soul, where the One can encompass both.
This idea was developed in Augustine of Hippo, for whom it is the dichotomous separation between good and evil (Augustine was a Manichaean) that makes the intellect distant would justify the episode of the Fall of the primordial couple? Augustine’s answer is for the insufficiency of good, that is, the absence of good gives rise to evil.
So it seems more correct in a broader sense, the idea of Spirit of Truth, of Wisdom and a category “superior” to the world of substantiality.ce itself from the soul, thus raising the question of how the Supreme Good would consent to the prevailing manifestation of the evil in the world? What would justify the episode of the Fall of the primordial couple? Augustine’s answer is for the insufficiency of good, that is, the absence of good gives rise to evil.
So it seems more correct in a broader sense, the idea of Spirit of Truth, of Wisdom and a category “superior” to the world of substantiality.
Ascension in body and soul
19
May
Both human and spiritual ascesis are a question to be answered by human
existence, human existence because it implies advancing to higher stages of life, the photos of the current war in Eastern Europe ask us if we are heading towards this, the spiritual being the vision Greek, idealist or religious show that there is an issue.
For both, the answer is not simple, otherwise in thousands of years of civilizing process humanity would have already answered, the question that arises for the present day is how one can (and should) cooperate with the other, the bottom line is that kind of spirituality makes this cooperation productive.
The Latin motto “mens sana in corpore sano” which is from the Roman poet Juvenal, from the first century of the Christian era, indicates a precedence of the mind, however the mind, like the body, also ages and dies, which separates the idea of mind from soul, but only a spiritual ascesis that does not limit life to its bodily finitude can admit this immortality.
The soul is also not a specific theme of Christianity and other Abrahamic religions (Islamism and Judaism), Greek philosophers also speculated about the soul and Eastern religions that admit reincarnation (in the philosophical sense would be resubstance or reembodiment) also do not see the finitude of life.
Also in contemporary philosophy the speculations of objectification (or reification, res – thing) in the sense of finitude.
In the Christian way of seeing, a certain vision of separation of body and soul persists, but a deeper reading shows that the body can also be vivified by the soul, and the biblical proof for this are both the various appearances of Jesus alive after his death and resurrection, where he even eats bread and fish, as the maximum feast of his ascension.
The Christian biblical scene that is described in Acts of the Apostles 1, 9-10 is described like this: “After saying this, Jesus was taken up into heaven in their sight. A cloud covered them, so that their eyes could no longer see him. The apostles kept looking up to heaven as Jesus went up.”
For those who do not believe in the possibility of this life after death, all that remains is to consume life and this can also prevent a human asceticism.
The Other, the Infinite and the Truth
12
May
The development of the question of Being in modern philosophy is not separated
from the religious question, Gadamer recalls the example of the gods in works of art from the Greek world (Gadamer, 1997, p. 18),
The other is treated in different areas of ontology, becoming almost an essential category.
Another important point on the path to Truth, states that it is necessary to recognize: “The finitude of understanding itself is the way in which and where reality, resistance, the absurd, and incomprehensible reaches validity.” (Gadamer, 1997, p.24), and expands this history to the historical one, where he criticizes Dilthey’s romantic historicism and emphasizes that it is not ahistorical.
Thus, the path (or the method) to the Truth is traced the development of the hermeneutic circle as a new and revolutionary method for the Truth, listening to the text (or the Other) and performing a fusion of horizons, where it is possible to see and rethink more clearly the Truth.
The simple elaboration of narratives that justify the power of certain truths is nothing more than a return to the obscurity and opportunism of the modern sophist discourse, now using as a resource the limits and specialties of certain sciences, for example, law and economics that seen in their restricted fields are nothing but sophisms that justify each other.
When analyzing the possibility of the end of metaphysics, Gadamer points out: “If science rises to total technocracy, and thereby covers the sky with the “night of the world” of “forgetfulness of being”, the nihilism predicted by Nietzsche, may if then you keep looking behind the last glint of the sun that went down […]” (GADAMER, 1997, p.27), that is, science is not part of this question.
A true humanism must look to the infinite, not just the one that is now visible through the James Webb megatelescope (which raises many questions as well), it cannot fail to ignore the infinite, the mystery and the religious phenomenon.
For Christians, this truth was revealed humanly and visibly in Jesus, last week we remember the disciples saying “Show us the Father” (Jn 14:8), now on another front Jesus reveals himself more fully to those who follow him (Jn 14:8). 14, 16-17): “And I will pray the Father, and he will give you another Advocate, that he may abide with you always: the Spirit of Truth, which the world is not able to receive, because it neither sees him nor knows him” .
This is not an arrogant Truth, it can and must dialogue with the cultures of our time.
Gadamer, H.G. (1997) Verdade e método. Transl. Flávio Paulo Meurer. Brazil: Petrópolis, RJ: ed. Vozes.
