Arquivo para a ‘Antropotécnica’ Categoria
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.
Humility and power
20
Dec
Polarizations and assertions of power are growing, this does not lead to symmetry, respect and goes in the opposite direction of humility, not that corny text typical of power, but that wisdom of those who know what they are and where they come from, the dust or humus, where the word comes from.
Humus is the Greek word that means earth and that updated in Portuguese became fertile land, from this same word the words “man” and “humanity” originate, and if it can be opposed to an idea of power, on the other hand it is not opposite to the idea of strength and wisdom.
For Hannah Arendt, power is inherent to any political community, but true leaders result from the human capacity to act together, under the consensus of all, and Byung Chul Han, who is a reader of Hannah Arendt, establishes that only symmetry where respect exists, which is the foundation of the public sphere, and where it disappears, it collapses, he writes in his book “The Swarm” which examines culture in the new social media.
Based on these recipes for power exercised in favor of and with the public sphere, it is possible to think of a power relationship with humility, true empowerment is not the exercise of force or even violence, but its suppression and the reestablishment of balance, dialogue and if possible, from consensus, true leaders seek this.
Yes, it is contrary to everything we are seeing and witnessing in the public sphere, the imposition of people, structures and ways of oppressing one part of the population in response to another that claims to be the owner of true privileges due to the violence suffered, however, that is, a vicious circle where violence is justified and perpetuated.
It is not by chance that wars grow with or without weapons, but considering that it is possible to subjugate the opposing group by this means is a delusion, since anyone who is subjected to some type of deprivation, without the humility that results from wisdom and fortress, will respond in kind and the principle of all war is exactly this.
We spoke in the previous post about matris in grêmio, generator of divine wisdom and strength, in the biblical text it says that the powerful looked at “the humility of his servant”, but even leaders and religious currents understand this “power” as the worldly one that oppresses the Other, which is the origin of so many apostasies and bad doctrines, not by chance end in abuse of power.
T he angel who announces the divinity of Mary’s conception (the name Conceição comes from there), is Gabriel which means fortress of God, in a society where arrogant, arrogant power predominates and which turns into dictatorial, it is understandable that the power of a fragile virgin and docile the divine will is incomprehensible, nothing more contrary to the oppressive false “power”.
Moderate realism and contemplation
06
Dec
It has already been stated that the rupture of the 
vita contemplativa was due to homo laborans, that is, in modernity when work becomes an economic imperative, especially for the poorest layers of society, at the beginning of the industrial revolution there was not even a time limit for workers and many industries disrespected even Saturday and Sunday.
However, the issue arose in the Middle Ages, organized work in monasteries, and many of the first Benedictine monks came from the nobility, was carried out for the first time by free men, and even the word “tripalium” from which work comes meant torture (gutting). .
While thought in this medieval period arises the quarrel of universals, there are several versions for its origin, but a widely accepted one is a fragment found in the writings of Boethius (480-525 AD), before Thomas Aquinas, he translated into Latin and commented Aristotle, albeit partially, and made an introduction to Aristotle’s “Categories”.
The dispute was about questioning whether these categories were real things that existed or just names that were given to things, hence the medieval realist and nominalist currents, which have reached our days with the issue of the linguistic shift recently revived.
The fact that these things exist or not means that we must see Being as a being of language, as argued by Heidegger, or simply a fruit of the material environment and its variations, it is not just current materialism derived from objectivism, but from a view of the subjective, after all that which is characteristic of being (subjective comes from subject).
Moderate realism in the Middle Ages approached, but placed limits on realism, for example from Thomas Aquinas, who, as Boethius will reread the work of Aristotle, in his Summa Theologiae, characterizes as reason and this is a forgotten root of modern rationalism .
Boethius, much earlier in his reading of Aristotle, makes the choice between a “transcendent” or extreme realism, more of a Platonic nature, and an “immanentist” or moderate realism, influenced by Aristotle. It is important to emphasize that Boethius was a reader of Porphyry with a strong influence.
The question left by Boethius was “whether” universals (categories) existed, just to exemplify the idea of animals that are generic horses or real horses with race, color and their species, and which can be understood in two comments:
“since that it is necessary, Chrysarius, to know, through the useful contemplation of these things, what is genus and what is difference, what is species and what is proper and what is accident, as much as in Aristotle … Next, I will certainly refuse to say, about genera and species, the following: do they subsist or are they placed in isolated and naked intellects? Subsistent, are they corporeal or incorporeal?” (Boethius, 1906, p. 147).
The issue deserves to be deepened since the “names” of things mean a language.
Boécio. (1906) In Isagogen Porphyrii Commenta. Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 48. Vindo-bonae: F. Tempsky/ Lipsiae: G. Freytag.
Between immortality and eternity
05
Dec
It is not just a spiritual theme as it seems, Hannah
Arendt’s Vita Activa cited by Byung-Chul is a course correction, to remove us from simple mortal temporality, to the “time that is proper to the gods, who do not die and do not age , and the immortal cosmos” (Han, 2023, p. 145), where he differentiates immortality from eternity.
The search for immortality is, again Han quoting Arendt, “the source and center of the vita activa”. According to the author, “human beings achieve their immortality on the political stage. On the other hand, the objective of the vita contemplativa is not, according to Arendt, to persist and last in time, but the experience of the eternal, which transcends both time and the surrounding world” (Han, 2023, p. 145), in other words, immortality is the senseless search for the political stage, while eternity is the search for the experience of eternity already here and now.
But the author warns that the human being cannot linger on the experience of the eternal, “he needs to return to his surrounding world” (idem), when comparing it with the thinker, as soon as he starts writing he abandons the experience of the eternal , this is how one dedicates oneself to active life, and it is in this that one hopes to achieve immortality, Arendt admires Socrates who does not write, although Arendt herself thought and recorded her thoughts with the intention of immortality (Han, 2023, p. 146), but the Writing can be a contemplation, says the author.
In Byung-Chul’s view, the way Arendt sees Plato’s myth of the cave is actually a completely different story, it is of a philosopher who frees his companions from the chain of the shadows that waver before them, which they consider the only reality (page 147-8), Plato asks Glaucon to imagine: what would happen to philosophers if, after having seen the truth, they returned to it and tried to free prices from illusions? (page 148).
“Parehesia” (opening of the truth) is a risky situation, “the philosopher acts, when despite the danger of death, returns to the cave” in order to convince them of the truth, thus the action precedes the knowledge of the truth, while contemplation is the path from knowledge to truth, which precedes action (page 149).
After all, the Greek polis itself and Plato’s thought originated in the dialogues of Socrates written by Plato himself, this is a contemplative and discursive truth (I would say dialogical, but the term can have dubious interpretations), so action precedes thought in Plato.
According to Hans’ criticism, the idea that the loss of contemplative capacity led to the victory of the “animal laborans” that subjects everything to work with the consequent loss of contemplative capacity and its reintegration into nature and the planet.
Han quotes Saint Gregory, a master of the vita contemplativa: “when a good life program demands that one pass from the active to the contemplative life, it is often useful for the soul to return from the contemplative to the active life, in such a way that the flame of contemplation awakens in the heart surrender all its fullness of activity” (page 151), this is how eternity on earth is lived.
HAN, B.C. (2023). Vita Contemplativa: In Praise of Inactivity, transl. Daniel Steuer, USA, ed. Polity (the page numbers is in brazilian text).
Palestine, Winter General and Essequibo
04
Dec
The truce unfortunately ended because Hamas
committed an attack on the last day of the truce, killing a rabbi and two women, according to the Israeli press, and the Al-Qassan militia, the armed wing of Hamas, claimed responsibility for the attack.
According to the IDF (Israel Defense Forces) 200 Hamas targets have already been hit, one of them a sumptuous building that housed the Hamas Supreme Court, the scale of the war returns.
Winter General is the name given to the Russian winter during the wars because both in the Napoleonic invasion (1812) when the army of a set of alliances (it is important to remember that some European nations supported it) lost the war due to the winter, also in the second war Worldwide, the winter was decisive for Germany to lose the war.
What to think now about the winter in Ukraine, where Russia has made advances on several fronts, however it has problems in Crimea where there is a large part of Russian ammunition, the winter there lasts until March and Ukraine shows signs of weakness and loses part of its support, now countries like Finland and Poland are already mobilizing in their own defense against a possible invasion.
Finally, a front may appear on the Brazilian border, the army has already sent troops to the region due to the possibility of an invasion of Brazilian territory, which would be strategic for an invasion of Venezuela against the fragile military strength of Guyana (formerly British Guiana).
A referendum held in Venezuela these days, it is good to remember that Maduro controls the entire State apparatus, gave a favorable opinion to 5 questions about a possible invasion of Guyana from Essequibo as the region that today belongs to Guyana is called, one of the questions challenges the International Court of Justice that prohibited Venezuela from any invasion.
Ultimately, a disastrous scenario of civilizational crisis is getting worse, but we believe in Peace.
The society that comes
01
Dec
This is the title of the last chapter of Chul Han’s book
“Vita contemplativa”, in which he analyzes the religious crisis and its consequences for culture, being and current society.
It begins by stating: “the current crisis of religion cannot be reduced simply to the fact that we have lost faith in God or become suspicious of certain dogmas” (page 153), it resides in the fact that we have lost the capacity to contemplate, a growing coercion Both communication and production make “contemplative time” difficult, there is no way to “stop”.
He quotes Malebrance who said that attention is like a “natural prayer of the soul”, our hyperactivity can be blamed on religion, “the crisis of religion is a crisis of attention” (page 154), and the worst thing is that the author does not points out, fanaticism dominates “attention”.
The author says “listening is the verb for religion” (page 155), but it is also for meditation, study, contemplation and reflection, whatever the threshold principle of a thought, it requires a stop, an inactivity.
In the current thought of romanticism, “freedom is decoupled from the self”, action gives way to listening: “only the tendency to intuition, when directed towards infinity, puts unlimited freedom in mind” (page 159) says the author now quoting Schleiermacher.
Still quoting Schleiermacher, he writes that tears interrupt the “spell that the subject places on nature” (page 160), dissolved in tears, the subject surrenders to the Earth.
Now quoting Agamben in “The Coming Community” he states about the coming kingdom of the Messiah that Walter Benjamin would have told Ernest Block and is quoting in Han:
“a rabbi, a true Kabbalist, once said: to establish the kingdom of peace, it is not necessary to destroy everything and start a completely new world; it would be enough to move that cup or that bush or that stone a little bit, and all things in the same way. But this little bit is so difficult to achieve and its measure so difficult to find that, as far as the world is concerned, men cannot achieve it and the messiah must arrive” (Aganbem apud Han, 2023, pg. 171).
It is this arrival, called parousia (a new coming for Christians) that is also celebrated at Christmas.
HAN, B.C. (2023). Vita Contemplativa: In Praise of Inactivity, transl. Daniel Steuer, USA, ed. Polity.
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.
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.
Meditate or pray
17
Nov
There is no space in contemporary life for time spent caring for one’s inner life,
the hustle and bustle and demands of the “society of tiredness” pushes man to an action that is not always meaningful, in many cases a space of time is needed for the personal life.
It may seem like alienation, or even something useless, but the countless human illnesses that only grow in society: depression, anxiety and even the use of chemical drugs are often the result of a process of inner emptiness that is not filled, of course there are cases that They are purely clinical and require specialized care.
The moment of conflicts and increased social tension only aggravates these phenomena of modern man, one of the processes that has been faced socially is that of treatments aimed at greater physical and mental health, public policies are necessary for this.
However, those who are healthier, in everyone there is always a gap of emptiness to be filled, must also take care that the “inner” life does not succumb to the pressure of a complex social life with constant dangers.
Therefore, care for inner life, in addition to physical health, must pay attention to human aspects that are fundamental, one of them is the use of meditation, prayer or praying, it depends on the type of worship each person has, but everyone has this need. .
In biblical passages in which processes of great public dialogue occur, whether between prophets, judges, kings or oracles, there is always a space reserved for the sacred, man before the infinite and for those who believe, before God
The passage in which the parable of the widow who insists that an unjust judge handle her case is told, is the path not of social justice as it may seem, but to say the fact that those who ask God for their “case” will be listen to the unjust judge, so that the widow does not trouble him any more.
The passage says (Luke 18:2-8):
“In a city there was a judge who did not fear God and respected no man. In the same city there was a widow, who came looking for the judge, asking: ‘Give me justice against my adversary!’ For a long time, the judge refused. Finally he thought: ‘I do not fear God, and I do not respect any man. But this widow is already annoying me. I will give her justice, so that she will not attack me!’” And the Lord added: “Listen to what this unjust judge says. And God, will he not give justice to his chosen ones, who cry out for him day and night? Will it make them wait? I tell you that God will give them justice very quickly. But when the Son of Man comes, will he still find faith on the earth?”
Prayer is a request to the just God to listen to the soul and calm the inside of the person who prays it.
