Arquivo para a ‘Método e Verdade Científica’ Categoria
Wisdom and simplicity
17
Jul
Among the various contemporary narratives,
one of the most absurd is the praise of ignorance as if it were an ally of simplicity and humility, from the “cultural” to the religious world this is transformed into narratives: he did not attend college, he did not read a book, did not walk among wise men, etc. Do not confuse this with the ability to live simply and among simple people.
It’s not a sign of the times, it’s not “generational”, it’s just a lack of interest in true asceticism, in an inner and outer growth that gives your human nature that something more that is the only thing capable of removing depression, anguish, anxieties and other illnesses. current.
The wise man is an observer, and observes not only the everyday scenes, those that different types of people live in, especially the simplest ones, but also the one who searches in the history of humanity for those peaks of civilizational moments that made us more people, more human. and more supportively, there are many examples, authors and people who gave us this.
We posted yesterday about fresh water and hot food, but in several regions this has interesting contours and cultural aspects, for example, in many countries there is no breakfast, an African told me, in Portugal there is breakfast which is a breakfast. simple morning, and in Brazil what is called breakfast is actually a small lunch.
What to read beyond is of course your personal belief, read the Bible, the Quran, the Vedas or what is sacred or culturally read in a certain culture, the red book in China for example, the second most read book in Brazil is The little prince, although Paulo Coelho’s The Alchemist is 5th. in the world, but Iliad and Odyssey are still little read, King Lear and Othello by William Shakespeare are increasingly less known.
Of course, wisdom does not mean literary culture, but far from it it also becomes narrative in the sense that it ignores cultural history, the modern model of the novel is present throughout Western culture, and Honoré de Balzac and Gustave Flaubert are representatives for different tastes, but even for social criticism they should be read.
Someone can launch the philosophical argument, it is an entire Eurocentric culture, true, but it has been incorporated into everyday thoughts, nationalism through national colors is all over the world, freedom of expression, as the romantic Victor Hugo (Les Misarables (photo), in my opinion, the best of romantics said: “Not even a rule, nor models” is also an expression of individualism and personal heroism, but historical.
We made several posts about being, interiority and the complement of Contemplative Life with Active Life (Hannah Arendt and Byung-Chul Han in particular), about the methodology of the hermeneutic circle where we must listen to the text (and also the dialogues) for fusion of horizons and also the disaster of our Western culture and the need for resistance of the spirit.
Unveil and future
05
Jul
A large part of the future perspectives that are
not within the scope of civilizational advancement, in addition to including wars and hostilities, rely on revelations, whose etymology of the word comes from re-veiling, which means taking off the veil and replacing another, thus as a rule are obscure.
It is not only on the religious level, but also in philosophy, where the last great oracle and prophet was John the Baptist, after all he was the one who announced the greatest of all prophecies: the birth of Jesus, it does not mean, of course, that in this field there is no no matter what is new, God is always new and creative.
The word unveil in philosophy comes from the search for truth, Heidegger and other philosophers take it from a-letheia (a is not and lethe – forget), to modify the concept of what is true in Being and Time (written in 1927), states in paragraph 44 which understands unveiling as an event that removes entities from the veil.
A prior understanding that frees man’s orientation towards objects (the question of subjectivity x objectivity) favors interpretation (Auslegung), that is, the articulation with what was previously understood, and thus remakes it from the perspective of new horizons.
Discourse, in the correct sense of the narration, is later and consists of a basic activity of what is human, connecting and living with others, it gives man a common understanding and in addition to speech and shared opinions, it creates a fusion of horizons , a narration.
We have already posted here the issue of the Narration Crisis, especially the book by Byung-Chul Han, so the man projected onto objects and actions creates narratives and is unable to clearly reveal reality, it is necessary, using a metaphor, to change the glasses.
So if there are true revelations, they are hidden from today’s futurologists, they reveal much more an anguish about the future than an unveiling of the future.
In the biblical passage that Jesus has difficulty revealing himself to his contemporaries (Mk 6,4), he encounters difficulties even among those closest to him and family members, so to speak, the religious people closest to him in his time and something similar occurs today.
Heidegger, M. (2021) Being and Time. Transl. John MacQuarrie, Edward S. Robingon, UK: Must Have Books.
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.
Pharisaism and Jonah
26
Jun
What the absence of spirituality consists of today,
more than the lack of God, says Byung-Chul Han is the fact that everything in life becomes transitory, but also the consequences of a strong polarization in which all moods are concentrated and limit true interiority, true spirituality outside the bubble, in the allegory explored by Sloterdijk in Spheres I, Jonah’s sign is somewhat reminiscent of the biblical passage (Luke 11:29-30): “This generation is a perverse generation: it asks a sign, but no sign will be given to him except the sign of Jonah. Just as Jonah was a sign to the inhabitants of Nineveh, so will the Son of Man be to this generation.”
Sloterdijk saw the lack of centrality in a dyad, which serves both polarization and polycentrism, that is, an absence of being situated in the world. We remember that the central point of his philosophy is what it means to be in the world, and Jonas who tries to escape his mission ends up in the belly of the whale, that is, his desire to escape the world and his mission, is the idea of taking refuge in a pure interior of which those who practice despiritualized asceticism, try not to being in the world, which is different from Being-in-the-world, a category in which Sloterdijk uses the word “vorhandensein”* to explain his controversy on humanism with Heidegger, who uses the term dasein for Being in the world.
Where was Jonah when he was in the world? Inside the whale. The whale is part of Jonas’s consciousness that provokes him to think about the outside from the inside. Heidegger had already thought about this pure interior of which we are all victims, a radical and intrinsic space, our unique and first dwelling through which all our impressions, thoughts and affections permeate.
The sign of Jonah, the only sign for this generation that seeks a “sign of God” is, therefore, finding this interiority even while being in the world and subject to its dyads (poles) or even polycentrism (half-truths of different narratives) without manage to achieve true asceticism, however Jonah leaves the whale and goes to Nineveh to fulfill his mission.
Thus, the relationship with the outside is a constant tension, and there is no way to escape it, it is not a filter for the truth, but the search for a clearing, for a space where we cultivate our interior, so in Sloterdijk’s vision that helps us, Jonah’s sign is his inner life when he was in the belly of the whale, within his “sphere” in Sloterdijk’s conception.
So it is not the one who shouts Lord, Lord nor the one who lives on external “good intentions” only, it is necessary to live this inner tension and be the Being that he is in the world.
Pharisaism is living on external appearances that do not correspond to interiority, but also “pure” interiority is staying in the belly of the Whale without experiencing external tension.
* the literal translation would be: to be available (in Jonas’ case for the mission).
Sloterdijk, P. (2016) Esferas I: bolhas (Spheres I: bubbles). Translated by José Oscar de Almeida Marques. Brazil, São Paulo: Estação Liberdade.
The Just, wrath and serenity
21
Jun
Martino Bracarense, an author from the 5th 
century AD who is little known but is one of those responsible for the days of the week in the Galician-Portuguese language Monday, Tuesday, etc., stated that “Anger transforms all things that are best and fairest into their opposite”, There are many philosophical, psychological and even poetic reflections on anger, William Shakespeare stated that: “Anger is a poison that we take waiting for the other to die” (the photo on the side is by Andre Hunder on unsplash).
In stormy times, to maintain justice and serenity, a great effort of character and temperance is necessary because the normal thing is to react to the pain of hatred with some form, even if disguised as hatred, Aristotle stated: “a desire, accompanied by pain, to perceived revenge, due to a perceived disregard towards an individual or his neighbor, coming from people from whom disregard is not expected” (Aristotle’s Rhetoric).
What does accompanied (anger) by pain mean? This requires Aristotle’s definition of pathê: “emotions are all those things because of which people change their thoughts and disagree with their judgments, being accompanied by pain and pleasure, for example anger, pity, fear and all other things similar to their opposites”, is clearly not an exhaustive definition of anger, as it would require psychological and pathological elements and a more in-depth analysis of the topic.
The important thing is to know that it: escapes justice, produces intemperance and is placed in a sequence of structural hatreds, it ends up creating a total absence of serenity, of capacity for reflection and, in the end, it produces a great source of injustice and even even psychopathologies.
Another point is to think about the antidote to this state of mind, often cultural, structural and produced by those who believe they defend peace, of course in essence these same individuals are themselves pathological cases, because disguised anger, or as the popular saying goes “distilled poison”, unlike medicine, is not antithetical, it is poison in continuous and progressive doses.
Where then to find serenity? The answer is simple in hope, the very hope that waits, that breathes and that meditates and contemplates, a theme exhaustively elaborated in Byung-Chul Han in almost all of his themes, In the swarm where he exhorts “respect” as the only form of symmetry, silence and contemplation in “Vita Contemplativa” and the concept of affective tone in his work “Heidegger’s heart: about the concept of affective tone”, although he never sites the term directly, I think that is what he ultimately intends to contribute to contemporary thought to recover its ability to think, contemplate and Be.
The religious thought of our time also needs to recover more than serenity, sobriety, because they seem to be enveloped by certain intoxications of our time, as stated by Judeo-Christian thought, the wind came and God was not there: “after the earthquake there was a fire , but the Lord was not in it. And after the fire there was the murmur of a gentle breeze” (1 Kings 12) and the storm of Jesus among the sleeping apostles and a storm happening is also famous, He wakes up and tells the sea to calm down to the astonishment of the apostles (Mk 4,39).
The clearing and the forest
18
Jun
Ontology is that scientific vision where Being 
must be present, even if wrapped and unfolded around beings, beings are that which designates everything that “is”, that is, it refers to the present participle of the verb to be, thus Heidegger will thinking about what the being of beings is, in short, everything that is related to the world we live in, but never forgetting that it is in it that Being lives.
Thus the philosopher thought of truth from the Greek word alétheia (a- no, lethe – hidden), this is the act of unveiling the truth of Being and its relationship with beings in time, truth is then distinct from the common concept that considers it as an objective descriptive state.
For Heidegger, however, there is a fundamental difference between Being and Entity, Being refers to the foundation of existence and ways of existing, while Entity corresponds to concrete existence, or, human reality, as a presence in the world, thus generally we think about the Being of Entities (the cacophony is intentional here) and not Being as Being.
Being as Being is this being-there (dasein without an exact translation, in my view, into Portuguese), the one that “exists” being the only entity that exists, the others are, but do not exist (as consciousness , or more recently as sentience) even though animals can have emotions and affective reactions.
In other words, sentience is the ability of beings to feel sensations and feelings consciously, thus avoiding negative, violent or temperamental reactions.
So the clearing is that encounter with your own truth, in the middle of the forest, there is a space where everything is revealed and our true Being meets and encounters the Other.
The being of the being, projected onto merely mundane things: money, facilities and achievements, finds a space for its active and contemplative life, everything around it is revealed, re-enchanted and has meaning, it is not easy or simple because the forest is still there and we continue to explore it in search of “beings” and we even find them, but again we have to go in search of new ones because it is not yet the clearing, it is different from Plato’s myth because there is a dual world there: the world of ideas and the world of the senses.
Modern man needs to place himself at the center of his Being and have a relationship of transitory ownership with entities, everyday things and the real world.
Modern man needs to place himself at the center of his Being and have a relationship of transitory ownership with entities, everyday things and the real world.
In the biblical narrative we must always love the Other, even asking and praying for those who do not want our good, this limits us from shooting at beings as Being.
Stories of a future life
14
Jun
There are many visions and even prophecies
about the contemporary polycrisis, it goes beyond thinking and reaches social life, politics and wars on a worrying scale, but the
The question is what are the reasons to have hope, and at the same time what Edgar Morin called “resistance of the spirit”, in the final sections of The crisis of Byung-Chul, he criticizes current politics: “political narratives offer the perspective of a new order of things, they paint possible worlds… we drag ourselves from one crisis to the next. Politics is reduced to problem solving. Today we precisely lack future narratives that give us hope.” (Han, 2023, p. 132).
The solution to specific and emergency problems is the solution to great problems, the “works” it can be visible and bring popularity to those in power, when they should have both the long-term perspective and the notion that they are short-term solutions implemented sparingly that lead to long-lasting, sustainable and effective responses and concludes Byung-Chul: “every action that transforms the world presupposes a narration” (idem) and thus there are few cases of immediate responses that are lasting.
There is a well-known narration that a young woman asks the man who was planting dates “why do you waste time planting what you are not going to harvest”, the man turned and he replied: if everyone thought like you, no one would eat dates.
The idea that things can be quick and simple is present in today’s storytelling: how to lose weight effortlessly, how to learn this or that complex job in just a few lessons, how to speak clearly and simply about a problem with a complex solution and many other “magic” formulas that have little magic and enchantment, are narratives that aim to sell and easily consume products whose effectiveness is questionable.
The first idea is to understand medium and long-term solutions, second is to be suspicious of easy solutions that are not lasting and third to admit that a complex problem it requires a longer narration and silent listening to different voices and different listenersto listen carefully.
To a biblical saying that says that the Kingdom of God is like a mustard seed (one of the smallest seeds), you plant it, in years it grows and becomes a leafy tree and only it depends on its own nature and waiting time (Mark 26-27).
Says Byung-Chul Han in his final paragraph: “in the world of storytelling, everything is reduced to consumption. This blinds us to narratives, other ways of life, other perceptions and realities” (p. 132-133).
Han, Byung-Chul (2023). A crise da narração. Trad. Daniel Guilhermino. Petrópolis: ed. Vozes.
Experience, narratives and vision of the future
05
Jun
In the chapter that Byung-Chul Han deals with
the poverty of the experience of modernity, remembering that it is not just about digital life as it predates it, he tells the fable of a man on his deathbed who tells his children that there is a treasure hidden in his vineyard (pg. 31), and after digging a lot, they finally understand that the vines in those lands produced more than any other (Han, 2023, pg. 31), in an important detail he explains that “it is characteristic of the experience that it can be narrated from one generation to the next” and this is what has been lost in the storytelling narrative.
Narration presupposes tradition and continuity (Han, pg. 34) and it is this that “creates a historical continuum” while the poverty of experience is “animated by the pathos of the new” that “generalizes the new barbarity and transforms it into the principle of the new: Descartes belonged to this lineage of builders, who based his philosophy on a single certainty – I think, therefore I am – and started from it” (pages 34 and 35).
Paul Scheerbart reminds us that in his essay Glass Architecture “he talks about the beauty that would arise on Earth if glass were used everywhere” (pg. 38) and curiously, modern architecture is full of this “metaphor” (I also remember here the architecture (pg . 38), and they give a special aura as a means to the future, but as Han explains: “the future is an appearance of something far away” (page 39) that only the present cannot confer, this is a ‘feeling’. beginner”, which does not stay on the surface and which conceives a “different way of life”.
Exhausted late modernity is alien to the “beginner’s feeling” (page 40), “we profess nothing”, we are “comfortable” with convenience and like (idem), “information fragments time… reduced to a strip narrow view of current things”, I would add that we do not have reading, knowledge and reflection on previous things that made the history of culture and knowledge itself, not reduced to the Cartesian fraction of reason.
We are in a culture of “problem solving… in the form of compressed time” (page 41), but the author does not let slip a vision of the future: “life is more than solving problems… those that only solve problems no longer have a future… the narration reveals the future, only it gives us hope” (page 41).
The narrative is present in the background of different cultures, from religious to social and political, people built them more than their rulers and emperors who succumbed to them, Napoleon did not leave an imperial France, but a resigned one, Bismarck and Hitler did not leave a superb Germany, but knowing where philosophy found its roots, the colonial submission of the Americas and Africa, in the East there are still lapses of colonialism, leaving peoples more fighting and in search of their own narration, there is life beneath the dust that dictators and colonizers wanted to reduce us, I also remember the Eastern and Western cultures of religious narration, they are no less important, they support them.
Of course, there is also storytelling in this environment, false prophets and “pastors” who seek religious enslavement, but the biblical and oriental teaching is different and as it is a narration it cannot be confused with stereotypical and segmented reading, they also suffered from Cartesianism and idealism, when these “fake religious people” who demand a “modern narrative” that takes account of current storytelling.
Already at that time, Jesus was being asked about the existence of eternal life. He remembers the burning bush passage in which Moses had spoken directly to God (Mc 1,26): “As for the fact of the resurrection of the dead, have you not read in the book of Moses, at the burning bush, how God said to him: ‘I am the God of Abraham, the God of Isaac and the God of Jacob’?” and instead of denying the ancient narrative, it reaffirms that it is part of the tradition and that a new reality was already being written there.
Han, B.C. (2023) A crise da narração. Transl. Daniel Guilhermino. Brazil: Petrópolis, Vozes.
The all, the whole and the divine
29
May
After developing delicate and controversial subjects
such as pain, waiting in the very sense of hope, which Byung-Chul uses the philosophical term of “containment”, he finishes his book, which could be said to be his first philosophical writing, even though he did his doctoral thesis on Heidegger, with what must be the most controversial for today’s philosophy: the whole.
At the end of the 19th century and the beginning of the 20th, physics, science and philosophy that seemed full of their “knowledge” took a reversal, the linguistic shift, but there is another one underway that is even more profound: the revenge of the sacred, After leading humanity to two wars, to the exhausting work of the “Society of Fatigue” (in English it was translated as the Burnout Society), idealistic arrogance wants to proclaim the death of God, the all or the whole is what, the last James Webb’s research appears to be unanswered.
Even the Big Bang theory is at stake, the arrow of time may not be correct, in other words, time may be a human abstraction, galaxies seen at the ends of the universe do not coincide with the physics of the Standard Model (in this case of Cosmology) and show that the concept needs to be revised, but let’s leave this to physicists and cosmologists, our biggest dilemma is still: “what are we and where did we come from”, translated into philosophical language: what is being, and what is Being of beings (or coming from particles and cosmic dust).
This is expressed in the Theory of Everything, the name of the film, based on the book by Stephen Hawking’s wife, Jane Hawking, entitled: “Travelling to Infinity: My Life with Stephen”.
For a while we forgot this dilemma, addressed since the beginning of this series of posts about the reading of “Heidegger’s heart” by Byung-Chul Han, not just the anthropological sleep advocated by Foucault, but the idealistic sleep of the reason of our time, that which caused a forgetfulness of being.
The beginning of the chapter is a provocation, I believe, when quoting Hegel in the epigraph: “Truth is the whole”, since Heidegger and his rereading of Han return to that “turn” in which “the truth of the essence of being withdraws into the being” (pg. 337), where consciousness itself is already “the concern to distinguish between natural knowledge and real knowledge” (pg. 340), it is in the dialectical experience of pain: “the dialectical worker is a sufferer. He goes through an ordeal, exhausts himself in the power of the Absolute, and does so precisely to live” (pg. 346), the emphasis on living belongs to the author.
“Those who still speak of the whole today raise suspicions” (pg. 455) is the opening sentence of the final chapter, but idealism never abandoned the abstract notion of the Absolute, because it is an imperative of any theory to outline contours where the truth is valid, for This is the phrase in the epigraph of the final chapter, I think, but “in Heidegger’s heart beats for the totality from the beginning” (pg. 455), he expresses it in his pathos for everything: “What was said perhaps indicates that the present work intend to be philosophical, insofar as it was undertaken in the service of the ultimate totality” (pg. 456), but in contrast to the Hegelian, “the Heideggerian whole does not capitalize on the death of the particular” (pg. 457), if we want to return to physics is worth rereading by Werner Heisenberg: “The part and the whole”, where we see the thresholds of modern quantum physics, where there are several traces of well-defined philosophy.
Understanding pain, containment and anguish and identity in difference (we have already stated that it is not the idealistic difference), the Heideggerian whole is not a place of birth, not a place of origin, but a place of birth” (pg . 459), a “non-metaphysical house as a dwelling space” (pg. 459), we would say the dwelling of the Being, full and divinized.
And also, its mundane totality, is not contaminated by the climate of postmodern thought, in it one can notice the total lack: “of odor, landscape or nature” (pg. 460), “with the history of being Heidegger writes a certain metanarrative”, but it cannot be denied that “Heidegger’s thought also has metaphysical traits” (pg. 461), his philosophy “are not language games [like Derridá], nor speeches”. (pg. 463), for him there is the being of language, “language games would be an ontic phenomenon” (pg. 463).
We develop the question of the voice (see the post), but Han asks: “in what affective tone does today’s thinking place this voice”, is it not a response to that truth that dwells within every man? not following it Is it accepting pain, anguish, difference and dispute outside of conflict and war?
There is that inner voice, to those who know how to do silence and epoché, there is the Being that is the whole and that lives within us, but we have to go through pain, through donation and accept the difference.
HAN, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
The heart, the pain and the truth
24
May
Heidegger’s thought must start from starting, read by Byung-Chul in Introduction
to the Phenomenology of Spirit “in terms of the forgetfulness of being”, he sees it as an “arid self” that finds “its limitation to the being that meets it ” (Han, pg. 334 citing Hegel).
Although he recovers Hegel, in part, in the epigraph of the last chapter: “truth is the whole”, he re-discusses dialectics and its metaphysics in idealism: “in relation to “just being” which empties it to a name “that does not names nothing else”, natural consciousness… when it becomes aware of being, it assures that it is something abstract. ” (Han, pg 336).
Natural consciousness (seen in this way) “lingers on ‘perversities’… “it tries to eliminate one perversity by organizing another, without remembering the authentic inversion” where “the truth of the essence of being is withdrawn into beings” (pg. 336 with quotes from Heidegger), who sees this as a step back and the “already” forgotten, misunderstood (pg. 337), does not appear completely denied, it appears in the form of “not yet” which is not a negation, nor a barricade, since “next to the already prevents it from presenting itself” (pg. 337).
There is a whole development in contrast with Hegel’s dialectic, more than a topic it could very well be a book, but the dialogue he has with Derridá and Adorno in the chapter on Mourning and the work of mourning, leads to his vision of the whole outside of dialectical abstraction, says the concern with immortality, with killing death, is not only secret in the hearts of Plato or Hegel (pg. 384), it would be the main concern with the “cardiographic” archive of the history of philosophy, in it the philosopher “works” to reverse the negative of being.
This is what will give basis to his “work of mourning”: “being capable of death as death”, that is, being capable of mourning, this “tragedy” “is radically different from the noisy work of mourning of the Hegelian dialectic” (Han, p. 385).
“Tears free the subject from his narcissistic interiority… they are the “spell that the subject casts on nature” (Han, p. 394) now quoting Adorno, and the author states that “Aesthetic Theory is the book of tears (idem) and that unlike Kant, and that “the spirit perceives, in front of nature, and that “the spirit perceives, in relation to nature, less its own superiority than its own naturalness” (p. 395).
“The aesthetic experience shakes the narcissistic subject who considers himself sovereign and makes the hardened principle of the “I” crumble… the tear of the shaken and moved subject proves to be capable of truth” (pg. 395).
Capable of truth, of the infinite and for those who believe in God, not a God of passing goods and false joy, but that of the already, but not yet, that beyond pain and the transience of temporal things.
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
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