Arquivo para a ‘’ Categoria
Painless society and the midnight library
19
Jul
Byung-Chul Han wrote the Palliative Society,
not only about the Pandemic, but also and above all about the search for a world without pain, we are even capable of suffering and great efforts due to narcissism and personal aesthetics, what Peter Sloterdijk called of “the exercise society”, but a despiritualized asceticism.
The novel by English writer Matt Haig: The Midnight Library, tells of a 35-year-old woman full of talents and few achievements, regretting her bad choices in life, she wonders if she could have lived differently, after losing her job and his cat is run over, he decides to take his own life, in the stage between life and death he finds the Midnight Library (picture illustration brazilian cover), with the possibilities of lives he could have lived.
With the help of an old friend, she decides to move to Australia and renew old relationships, discovering that it is possible to review life and undo something that we regret, to have hope.
Among Nora’s initial dramas, I highlight the part where she says: “I get a headache looking at… cell phones”, it’s not just her, it’s a lot of people, this takes away the capacity for reflection and silence that Byung-Chul Han claims, the one that can make us reflect on life and our actions.
Palliative society, according to Byung-Chul Han, has nothing to do with palliative medicine, explains the Korean-German philosopher: “Thus, every critique of society has to carry out a hermeneutics of pain. If pain is left solely to the burden of medicine, we miss its character as a sign” (Han, 2011).
It reminds me of a saying by Ernest Jünger: “Tell me your relationship with pain, and I will tell you who you are!”, so every social or social suffering must precede and precede moments of reflection, or as Byung-Chul likes it, a “Contemplative Life ” another essay by the author.
“The survival society completely loses the meaning of the good life. Enjoyment is also sacrificed to health elevated to an end in itself” (Han, 2021, p. 34), that is, the very absence of a “hermeneutic” of pain can lead to the end of the meaning of life.
It also clarifies Agamben’s meaning of homo sacer and via nude: “Without resistance we subject ourselves to the state of exception that reduces life to bare life” (Han, 2021, p. 34).
Anguish, loneliness and depression do not only have social causes, but what we feed our souls on, in the biblical passage that the prophet Isaiah goes to visit Ezekiel who is stricken with a deadly disease (Is 1,1-6) after the supplications of Hezekah through the word of Isaiah God frees him not only from the disease, giving him another 15 years of life, but also “I will free you from the hands of King Assyria, together with this city, which I place under my protection” ( Is 1:6).
Of course, the social solution is not magical, but we face it better if our pain is understood.
Haig, M. (2020) A Biblioteca da meia-noite (The midnight library). Translation: Adriana Fidalgo, Brazil, RJ: Editora Record, 2020.
Han, Byung-Chul. (2021) A sociedade paliativa: a dor hoje (The palliative society: pain today). Trans. Lucas Machado. Brazil: Rj, Petrópolis: Vozes.
Some fresh water and hot food
16
Jul
While the powerful fight for dominance,
colonization and power ignore the lives of simple people, of basic service workers who are necessary in any country and culture because they have forgotten true community and moral values.
They can talk about this in everyday life, but their minds, articulations and efforts are focused on achievements and power, not the achievement of a good friendship, of a few hours of relief and pleasure in a day to day life and in a society that pushes us towards maximum efficiency and fatigue. to the limit of strength.
When hiring some construction service workers, they told me that they would like that in order to work they needed good fresh water and hot food, lunch boxes needed to be reheated and sweat was restored with simple fresh water.
They are also grateful for a dignified treatment and a little rest after lunch, it is incredible that a large part of the affluent society is unaware of these simple things that can bring great happiness, balance and peace, the tired society ignores this.
The centers of power are surrounded by ambitious people who know (or think they know) how to deceive simple people, but they are unaware of the day-to-day lives of these people.
I see when they form conversation circles, the issues and concerns, there are almost always concerns about relationships that are lost, the use of violence and chemicals that permeate their family life, as human values crumble and fall as well. upon them the worst degradations and inhumanities.
A good word, it is also a little fresh water now in a figurative sense, but no less true, true cultures and religions keep this “fresh water” in their thermal jugs and where the food of the soul can be digested and provide energy for everyday life. .
The biblical passage in which Jesus speaks to the crowds, and his family seeks him, he has a surprising answer Mt 12,49-50: “And stretching out his hand to the disciples, Jesus said: “Here are my mother and my brothers. whoever does the will of my Father who is in heaven is my brother, my sister and my mother” “, does not mean that he ignores his family, but he wants to give those people some good food and fresh water.
The world we live in is not ignored, in fact those in power ignore it, but its good to bring a little peace and hope to the souls that survive in a society of tiredness, hatred and neglect.
Resistance of the spirit and pacifism
09
Jul
What Edgar Morin defines as resistance of the
spirit, he is 103 years old yesterday, is beyond thought and political force, what is spirit for European philosophy is mediated by the idea we formulate about the world, and spirit here has to be beyond current everyday thinking.
Human beings are capable of thinking about peace in their relationships, cultivating their interiority, an exhaustive theme in Byung-Chul Han’s ontology, and delving deeper into values such as: humility, fragility and the need we have for each other, we do not live isolated.
Finally, having a true otherness, the fear of otherness is when there is difference and we “put ourselves on the defensive”, for example what is called preventive wars, guarantees of sovereignty over other peoples or other cultures, this generally starts wars and does not prevent them as intended.
The main reason, say many authors, one that is not questionable for denouncing “the open veins of Latin America” is Eduardo Galeano, who said that the big reason is the theft and the jokes of the people to be dominated, today in addition to this they are also clashing empires.
The spirit of resistance and pacifism is historically not an easy or “neutral” position, it is to avoid the humanitarian catastrophe that characterizes all wars, on a global scale this means an unprecedented civilizational crisis, since the military power today is immense .
It takes a very high, truly altruistic and missionary spirit, since current wars easily find allies, even among the simple population, both polarization and the use of the media to promote almost all biased narratives, are what give substance to the warlike thinking and spread throughout the social fabric.
Congratulations to the long-lived Edgar Morin, his resistance is visible due to his age, the lucidity he still maintains and may his words echo and civilization finds a path of resistance.
The liquid visionaries
03
Jul
Analyzing Dilthey’s “romantic” vision of history,
Hans-Georg Gadamer first emphasizes his rightness that “what we call the meaning of life is constituted, many times before any scientific objectification, within a natural vision of life about itself ” (GADAMER, 2006, p. 31).
However, he will criticize Dilthey, that “every expression of life implies a knowledge that forms it from within”, and returning to the analysis from Hegel, he questions his vision of an objective spirit, if the “ethical environment in which he lives and the which he shares with others constitutes something “solid” that allows him to orient himself despite the somewhat vague contingencies of his subjective élans” (Gadamer, 2006, p. 32), the emphasis on the solid was made by the author.
The author remembers Dilthey’s “Investigating solid forms” (one of the themes of the Collection of Writings), which implies that both contemplation and reflection “always imply practical experience”, then contests Gadamer: “in Dilthey’s eyes, the objectivity of scientific knowledge, no less than the meditative reflection of philosophy, is an unfolding of the natural tendencies of life” (GADAMER, 2006, pp. 32).
In the same collection, recalls Gadamer, Dilthey said that “our task… will be to explain how the relative values of an era can acquire a somehow absolute dimension” and despite being a concern with the absolute, the path between relativism and totality is quite another, since Dilthey’s “being consciously a conditioned being” is not an explicit critique of idealism.
All this philosophy, says Gadamer, starts from a certain intellectualism, I would say, from a “liquid” visionary and points to an “intellectualist motivation of the objection to relativism, an intellectualism incompatible not only with the ultimate implication of his philosophy of life, but also with the starting point chosen by him, that is, the immanence of knowledge in life itself” (GADAMER, 2006, p. 36).
It clarifies Dilthey’s point of view “which demands that his philosophy extends to all domains in which “consciousness, through a reflective and doubtful attitude, finds itself freed from the dominance of authoritarian dogmas and aspires to true knowledge” ‘ (Gadamer, 2006, p. 34) quoting Dilthey himself in quotation marks, from his Collection of Writings.
The questions of the spirit in Hegelian philosophy always remained in the vague concept of the absolute, and never understood the question of contemplation, of a knowledge beyond, its transcendence is that which goes from the subject to the object without any divine or superior plan.
This was Thomas’ dilemma in carrying out the experience, although he lived with Jesus after his death, he was unable to maintain his conviction and needed to touch the master’s wounds.
GADAMER, H-G. The problem of historical consciousness. Trans. Paulo Cesar Duque Estrada. RJ: Rio de Janeiro: FGV, 2006.
Catharsis and moral cleansing
28
Jun
Political and moral liberalism does not want the
term “being clean” to be used, most people who have experienced chemical dependency nevertheless like to use the word and the meaning is deeper than it seems.
Without an inner strength that helps us with frustrations and complex social situations, it is not possible to enter a new state of mind, a change of route, this means that what the Greeks call catharsis occurs.
The term coming from the Greek “kátharsis” means a state of psychic liberation (which can also be physical and moral) in which the human being overcomes some trauma, dependence or fear that comes from a psychic disturbance.
Few realize the value of being morally clean, at least making an effort to do so, the doctor and psychiatrist Antony Daniels who wrote several books about the destruction of culture, what in another way and analysis Adorno called “damaged life” is nothing but the observation of a malaise in civilization as analyzed by Freud or the forgetfulness of Being.
Antony Daniels wrote books under the pseudonym Theodore Dalrymple, in his analysis of the civilizing process he explains: “The first requirement of civilization is that men be willing to repress their baser instincts and appetites: failure to do so makes them, precisely because they are intelligent, much worse than mere beasts” and we have already reached this point.
The idea that we are “freeing” people by releasing their most animalistic instincts is nothing other than enslaving them through the most cruel form of dependence, so it is not a catharsis, but rather a path of difficult return, psychic dependence. some appetite.
In history, due to ignorance, people with leprosy were considered impure and were socially excluded. Today, this impurity is related to vices and moral or chemical dependence on instincts released without the necessary repression.
In a biblical passage from the Gospel of Matthew, a leper approaches Jesus and asks: “Lord, if you want, you have the power to cleanse me”. Jesus reached out his hand, touched him and said: “I want, be clean”. At the same time, the man was cured of leprosy.
The narrative and its sunset
31
May
Modern thinking lacks a model for the Whole,
I would say that it even lacks systematic thinking, Peter Sloterdijk even states that it is not a time for thinking, it is a time of trends dictated by hashtags, Stories, blogs and reels (mass diffusion mechanisms using social media).
Byung-Chul Han states that despite the “inflationary use of narratives reveals a crisis of narrative”, paradoxical, however “there is a narrative vacuum that manifests itself as a void of meaning and as disorientation” (Han, pg. 9), before the narrations anchored us: “they assigned us a place and transformed being-in-the-world into being-at-home, giving life meaning, support and guidance, that is, life itself was a narration…” (idem, pg . 9), is at the same time deterritorialization and uprooting.
However, Byung-Chul himself lets slip, through reading The Narrator by Walter Benjamin (died in 1940) that this is before the new media, citing it as “knowledge that comes from far away finds fewer listeners today than information about the upcoming events” (Han, p. 17 quoting him), the reader jumps from one piece of news to another, he doesn’t linger there, “the long, slow and lingering look was lost. “(pg. 17).
Still quoting Walter Benjamin, he differentiates information more clearly from knowledge: “information only has value when it is new.
She only lives in that moment, she needs to give herself entirely to it and, without wasting time, she has to explain herself in it” (Han, pg. 18), curiously a thought prior to the 40s. He will go into the concept of information, so important in certain areas such as Information Science, saying that it [today] is “the means of the reporter, who scours the world in search of news” (pg. 19), there is no necessary distance from the fact that digests it and makes it knowledge, “the information withheld, that is, the explanations avoided, increase the narrative tension” (pg. 19).
The narrative crisis is not due to the new media that have enhanced them, but to the fact “that the world is flooded with information. The spirit of narration is being suffocated by the flood of information” (pg. 20), but what then is narration? Han quoting Walter Benjamin invokes Herodotus, narrating the defeat of the Egyptian king Psamenit to the Persian king Cambyses, after his defeat.
The Persian king humiliates him by making him see his daughter becoming a servant and his son being executed, but the Egyptian king remained motionless looking at the ground, but when he saw his slaves as prisoners, “he hit his head with his fists and expressed deeply sadness” (pg. 22), because by lamenting for the servants “they destroy the narrative tension” (pg. 22).
He mentions that for Benjamin, the first sign of the decline of narration is the emergence of the novel at the beginning of the modern era (pg. 23), with its condition of experience and wisdom, narration knows how to give advice “about life” (pg. 24), the narrative community is a “community of attentive listeners” (pg. 25), there is careful listening in it.
Modern political and ideological narratives are after curious, picturesque and spicy facts, there is nothing of wisdom in them, they move the public through the impact and rush of “hot” and summarized information, there is no narration, there is no attentive listening and when there is it is due to the ecstasy or the spectacle promoted, it is removed from the context of a narration.
Those who still exist in legalism and moralism, contradictorily with the daily life they live, present in the modern religious narrative, should remember facts such as the non-judgment of the adulterous woman (who should be stoned according to the Jewish custom of the time) and Jesus “does not judge her ” (John 8:3), the testimony of the sinner who sits in the back while the Pharisee sits in front and feels proud because “I am not like other men, extortioners, unjust and adulterers” (Luke 18, 11-13), and also Jesus’ challenge when healing a man with a dry hand on the Sabbath (Mc 2,4): “And he asked them: “Is it permissible on the Sabbath to do good or to do evil? Save a life or let it die?” But they said nothing”, the biblical narrative always makes this distancing a way of thinking and rethinking values, it is not Manichaeism and modern moralism.
The stories of pirates and the impressive stories of the Vikings, prior to the period of navigation and mercantilism and even of tax havens on islands spread across the globe, with the complacency of “legal and moral states”, where the deposit is deposited, are also narrated. public money stolen from nations and the people themselves by politicians.
Han, Byung-Chul. (2023) A crise da narração, transl. Daniel Guilhermino. Brazil, Petrópolis, RJ: Vozes.
Natural tragedy in southern Brazil
06
May
We follow, generally on Mondays, the
serious civilizational crisis that is nothing more than a mitigated war between the great powers, always with a risk of becoming a total war, three great empires are there in conflict: the American, the Chinese and the Russian.
However, the natural tragedy with intense rains in southern Brazil gives us a solid warning.
The data as of yesterday afternoon (05/05) are sad and alarming: 334 municipalities affected, 16,609 people in shelters, almost 90,000 homeless, 780,725 people affected, 155 injured, 103 missing and 75 confirmed deaths (6 more investigated if under the action of rain), in addition, in 839 thousand properties there is no water and 421 thousand homes are without electricity, there are 113 roadblocks.
Businesspeople, several humanitarian organizations, and most media outlets are campaigning for funds and relief for that population, also the governor, mayors and politicians from the federal government are committed to mobilizing funds for relief, there were those who compared this emergency aid as typical of a war.
Social and sporting events were postponed, although there were million-dollar shows in the country where they didn’t even have the sensitivity to refer to the natural disaster (I won’t publicize it), but the Brazilian people are supportive, they are moved, they cry along with the gauchos and they mobilizes.
There is still rain these days and the rivers continue to rise, the tragedy could be even greater, and then the reconstruction process will not be simple, we have a chance to be more united and supportive and not live in an eternal polarization of hatred and misunderstanding.
Fortunately, the country’s bodies are supportive and I hope they remain, it would also be good to perhaps get a note from sectors of the judiciary, for example, the OAB or state courts.
Awakening the spirit of solidarity at this time can represent a good awareness of our debts to society and to the people who are always in difficulties. Those who live close to the humble population perceive a serious moment.
All humanitarian support to the people of Rio Grande do Sul, they will be comforted if they feel all our support.
A piece in the chess of war
15
Apr
Since the fall of the monarchy in Iran, at the
time Shah Reza Pahlavi, who was a traditional ally of the USA, the Islamic republic of Iran began to have hostility with the USA, which imposed sanctions because of the processing of uranium essential for nuclear bombs, making causing Iran to seek support and form alliances with Russia.
In 1st. April this year, Israel launched an attack on Syria (not assumed), killing Iranian generals, who have since promised retaliation and recently attacked Israel’s territory with drones and missiles, according to Rear Admiral Daniel Hagari, Israeli military spokesman: “it will launched more than 300 threats, and 99% were intercepted”, and concluded: “this is a success”.
Shortly before the news of the launch this Saturday (13/04), Israeli Prime Minister Benjamin Netanyahu said that “the defensive systems” are working, and that the IDF (Israel Defense Force), in a reprisal that was already As expected, the bombers continued yesterday (04/14).
As there are strong connections with Hezbollah and the Houthis to the south in Yemen and Hezbollah to the north in Lebanon there is also news of attacks on Israel, both the Israeli military command, the G7 and the UN security council have already called a meeting yesterday.
Italy and Germany have already spoken out against Iran, condemning the attacks, the USA and France helped intercept the missiles (it is reported that Jordan also helped the defense), so Iran is isolated in the West.
The objective at the moment is to prevent a larger scale attack on Iran, which would trigger an escalation of war in the region, Netanyahu must attack some targeted targets in Iran.
Russia has not commented so far, but it is a traditional ally of Iran, and the drones used in the attack on Israel are the same type as those used in the war in Ukraine.
Russian attacks continue to escalate in Ukraine with the main objective of depleting the country’s energy sources, the progressive fragility of the defense of Ukraine’s military forces makes the situation in the country, and to a certain extent in the NATO countries, quite dramatic.
Peace is always possible, what ethical forces call responsibility could play a decisive role in decision-making, as the leaders involved in the conflict increasingly seem not to understand the gravity of a conflict in the midst of a civilizational crisis.
After World War II, the forces in conflict understood the need for peace, now the worsening of the crisis, paradoxical as it may be, can make leaders call for peace.
Infinity is not just “believing”
11
Apr
Having moral and religious concepts does not
always mean that we overcome fear, anguish and the difficulties of life, fervent prayers and preaching can cover up the truth, this keeps many people away from believing in happiness and eternal life.
When something from the infinite touches us in life, not only do we discover the truth, not only a belief in someone (something is to reify the eternal) who is already part of our existence, this invigorates us and makes us capable of helping the world of peace, of hope and true Love.
We know in our hearts that no one can truly probe and know our soul, however, someone peers into our interior, when we love and do something good for others, for ourselves and for humanity, something good invades our being and gives us serenity.
This strength that awakens within led great sages, masters and saints to discover something new that made them progress in true asceticism, they were capable of heroic attitudes, but curiously with less weight than it would be for men who do not know this Love.
When we truly live this dimension, even a certain type of routine and bureaucratic religiosity abandons us, we want to see the Other grow, we want to listen to them and love them as they are.
This way we overcome fear with positive attitudes towards the world and other people, so that what is really True, that is, the human and divine good within us, also manifests itself outside and there is no fear, no anguish because it is a True Good.
The opposite, the constant opposition to the Other, the feeling of always highlighting the difference and the arrogance of being superior in something we do well or better than others, although it seems true, brings with it a feeling that distances us from the Other and from humanity, It is not peace.
If we look at wars, we will always see this principle, seeing others as inferior and smaller than us, so they are not worthy of living, they “deserve” all the evil that is deep down within us and not in these people, the majority of whom are innocent, even if Within each people or nation there are people who would not be worthy of our good wishes, it is not by eliminating them that we build peace.
True peace among men is born from a serene heart, which understands the infinite, and which longs, even in the distant future, for a better life for all, without injustice and wars.
Ontological difference and hermeneutic circle
21
Mar
Before the concept developed by Hans
George Gadamer, dialogue in Heidegger’s hermeneutic circle seemed to be built on idealist foundations, although it was not exactly this, as knowledge in hermeneutics does not occur through the revelation of the object to the subject, as was seen by Kant, nor is it a mere projection of the object onto the object, it is in fact an “appearance” in dogmatic basis.
Subject and object have their own horizons, the ontological difference explains them, although both are endowed with historicity, the ontic reality as explained in previous posts has a logical truth, in it there is a critique and overcoming of Husserl’s subjectivist (objectivist) phenomenology of transcendental, so idealism has already been overcome there.
Thus, Heidegger’s fundamental ontology gained prominence in the question of the meaning of being is posed as a privileged question, so the being of beings does not “is” in itself another being (Heidegger, 2002, p. 32), like Dasein ( being-there, pre-sentence) is the privileged being that understands being and has access to beings, it is part and essential condition of the human being.
Said by Heidegger: “this being that each of us is and that, among others, has in its being the possibility of questioning, we designate it with the term pre-sense.” (Heidegger, 2002, p. 33), but it is not subjective in the sense of being (entity), this Subject and object have their own horizons, the ontological difference explains them, although both are endowed with historicity, the ontic reality as explained in previous posts has a logical truth, in it there is a critique and overcoming of Husserl’s subjectivist (objectivist) phenomenology of transcendental, so idealism has already been overcome there.
Thus, Heidegger’s fundamental ontology gained prominence in the question of the meaning of being is posed as a privileged question, so the being of beings does not “is” in itself another being (Heidegger, 2002, p. 32), like Dasein ( being-there, pre-sentence) is the privileged being that understands being and has access to beings, it is part and essential condition of the human being.
Said by Heidegger: “this being that each of us is and that, among others, has in its being the possibility of questioning, we designate it with the term pre-sense.” (Heidegger, 2002, p. 33), but it is not subjective in the sense of being (entity), this The opening of being-there, that is, the being of this being-there is concern (cure, sorge), it is a light that gives clarity to presence, that is, that which makes it “open” and also “clear” For yourself.
It is the cure that founds every opening of the pre-sentence and the temporality that originally illuminates it. Heidegger states that only starting from the rooting of the pre-sentence in temporality is it possible to penetrate the existential possibility of the phenomenon, being-in-the-world, which, in the beginning from the analysis of presence, it became known as a fundamental constitution (HEIDEGGER, 2002, p. 150).
Gadamer, Hans-Georg. (2002) Truth and Method II: Complements and Index. Translated by Enio Paulo Giachini. Brazil, Petrópolis, 2002.
Heidegger, Martin. (2002) Being and Time: Part I, Translated by Marcia Sá Cavalcante Schuback. 12th ed. Brazil, Petrópolis: Vozes.
