Arquivo para a ‘Método e Verdade Científica’ Categoria
The Being and the Truth
10
Jun
In times of crisis, fake news and a pandemic, little truth comes out,
each and every group wants to interpret the truth according to their narrative, but the truth is the Being, and its address is in language, it is necessary to have interiority and Spirit of Truth to inhabit it.
The play on words, the cruelty of war or the political and even legal manipulation of the truth are instruments for emptying the truth, even pure subjectivity is not a really spiritual exercise, it is, as Sloterdijk says, part of a “society of exercises”, in this case it is despiritualized.
The hermeneutic circle that proposes the fusion of horizons and the opening of orthodox discourses and narratives was the path of Hans-Georg Gadamer to write his magnum opus “Truth and Method”, in which the author develops the Heideggerian hermeneutics putting it before the Being.
The absence of depth that reveals Being, the highest and most interior truth, causes lies to spill over realities (fake-news is just a media use of them), narratives that do not account for the totality of the truth, fanaticism, wars and aberrations.
The man outside his Being is thrown into the meaningless void, it is not the void of the search and the epoché, it is the void of anguish and the absence of solid paths that lead us to the full truth.
For Christians, the biblical passage John 16:12 is quite strong: “But when the Spirit of truth comes, he will guide you into the whole truth. For he will not speak on his own, but whatever he hears he will speak, and even things to come he will announce to you.”
So this spirit is able to unveil even the future, now so uncertain and fearful, and only it can really free us from such a heavy and dark present for humanism.
Gadamer, H. G. (1999) Verdade e Método. Tradução de Flávio Paulo Meurer. Brazil, RJ: Vozes.
Glade, abode and Being
09
Jun
For Heidegger, Being has abode and presence, and this is what
enhances the clearing as a destination, this void of modernity is precisely the emptying of Being as Dwelling and Presence, necessary for Being to fill this void, in which Being of re-veiling or unveiling, the concept is confusing in Portuguese because to re-veal would be to veil again and to unveil would be presence.
Says the Heideggerian text: “Destiny appropriates itself as the clearing of being, which is as clearing. It is the clearing that grants the proximity of being. In this proximity, in the clearing of “Giving space”, man lives as a former assistant, without him being able to experience and assume this dwelling today” (HEIDEGGER,
The abode can be said that the house of being as language, in it the manifestation of being is consummated, ancient philosophy would say this is a return to nominalism, but the linguistic turn has overcome this, as it radiates from it and transforms itself into action, as something from thinking, because only from the act of thinking can we remove the process of doing and operating, so that is why language is “dwelling”.
In this dwelling, the ex-tactical is preserved, and in it the clearing is determined, it removes us from the abyss of our ex-sistent essence, the clearing is the “world”, and language is the advent that clears and reveals the very being. , this was contested by Peter Sloterdijk, in his answer in the book Rules for the Human Park, where he reveals the failure of the humanism project, yes, but the Humanism that Heidegger reveals in “Letters to Humanism”, which is nothing more than the of modernity.
This is easy to demonstrate since Sloterdijk considers the humanism he criticizes (of Heidegger) as a shepherd of being, that its essence and its task originate in knowing how to guard the being and corresponds to it, thus keeping its flock in the clearing, which is the open world, but which
All of Sloterdijk’s work is thus surrounded by this dilemma of modernity, occasionally evoking terms that come from theology, in his later works Spheres I, II and III: “Matrix in grêmio” that recalls the religious figure of Mary, or the In-sein In-Sein has, according to Sloterdijk, an anthropological origin, which is the experience of the fetus in the mother’s womb, without the Christian perspective, of course.
It will be a disciple of yours, Byung Chul Han, who will address more broadly the question of Being as a questioning in modernity, certainly due to its oriental origin, the reading of the clearing goes deeper into modernity: The society of fatigue, The aroma of time and The agony of Eros, unveil the drama of modernity, I look forward to something from Chul Han on the war landscape.
However, a picture of the Chul Han pandemic has already been outlined in his Palliative Society and Pain Today, we have already made a post, how much the Being moves away from pain or from what can approach it, so we created a series of palliatives, which is the distance from the clearing (my conclusion).
HAN, Byung-Chul. (2021) The palliative society: pain today. trans. Lucas Machado. Brazil, Petrópolis: Vozes.
Heidegger, M. LETTER ON HUMANISM. Transl. by Miles Groth, s/d. (PDF)
Sloterdijk, P. Regeln für den Menschenpark: Ein Antwortschreiben zu Heideggers Brief über den Humanismus. Frankfurt/M.: Suhrkamp, 1999.
Being, clearing and unveiling
08
Jun
Every material, human and substantial question developed in the Enlightenment humanism provoked a veiling of Being, in which the external questions are more important and thought out than the interior ones, even though from Kant to Hegel the question of the spirit has been dealt with, it has always resulted in a dualism between active life (exterior) and contemplative life (interior), the latter translated as subjectivity (which belongs to the subject) and the former as objectivity.
For Heidegger it goes further, because it touches on the deep question of truth, it is in it that Western metaphysical thought was decided and developed, for this the thinker took up the question that the Greeks called “aletheia”, commonly translated simply as truth, but the suffix a-léthea, indicates negation, thus unveiled or as Heidegger preferred to translate it: unveiled.
The veiling is linked to the “presence” [on], which is the presence and the light, synthesized in the question that drives Plato’s thought in the myth of the cave, coming to light, coming out of the cave, in times of darkness, it means finding the clearing and unveiling it.
The presence of light, summarized in the question of Eidos, which was translated in the West by the word idea, cannot forget that for the Greeks the big question is to remain in the light, or to get out of the objective/subjective dualism that is to have the light of Being, not only inwardly, but in outward acts.
When questioning the end of philosophy as a task of thought, the act of questioning while thinking becomes pure interpretation of “data”, it is no longer a question of “[on” (presence) but what is present only as a thing, which for Heidegger from phenomenology is an adjective of “light”, while thinking is an “open free”, which has nothing in common, not even from the point of view of language, he wrote in this question: “of course, in the sense of open free , has “nothing” in common, neither from a linguistic point of view, nor in terms of the thing that is expressed with the adjective “luminous”, which means clear” (HEIDEGGER, 1979, p. 79).
It’s not about abolishing tradition, it played a role in history, but unveiling it, bringing it to light.
It is, therefore, about free thinking about the world, in permanent exercise of the world view.
Heidegger, Martin. (1979) “O fim da filosofia e a tarefa do pensamento” (The End of Philosophy and the Task of Thought”. In: Os pensadores. Brazil, São Paulo: Abril Cultural, pp. 79.
Ontologic Dualism and Spirit in Hegel
02
Jun
In opposition to the classical ontology Being and Nothingness,
in Hegel they do not exclude each other in absolute affirmation or negation, they are integrated in him within a rational discourse, thus “being” can be totally empty and identifies itself with nothingness, thus its first determination. logic is Becoming.
Following this logic, which comes from Kant and further from Parmenides, Being is and not Being is not, creates the idea of absolute spirit which is identity eternally in itself, which knows by itself, and thus the infinite substance is one and universal, not as particular and finite, being divided by means of judgment in itself, in a knowledge in which it exists such.
For the sophists, knowledge must also be related to pleasures and the good life, the discourse is in Plato’s Philebus, which has the intervention of Socrates that will give meaning to Being.
For both art, religion and philosophy, for Hegel, they have different levels of reality, these correspond to the meanings of nature, spirit and idea, all are manifestations of the absolute spirit.
Just as classical idealism allows for the separation of subject and object, Hegel’s ontological idealism allows absolute spirit taken to the level of religion, which has nothing to do with classical religions, or with dialectical materialism, so the old and new were differentiated. Hegelians.
Religion in Hegel can be characterized as something that starts from the subject belonging to him, the absolute spirit, that is, his subjectivity, says in his work:
“The subjective consciousness of the absolute spirit is essentially, in itself, a process; whose immediate and substantial unity is faith in the witness of the spirit as the certainty of objective truth. Faith, which at the same time contains this immediate unity, this unity insofar as the relationship of those different determinations has passed into devotion, into implicit or explicit worship. For the process of suppressing [aufhebn] in spiritual liberation the opposition of confirming through this mediation that first certainty, and in gaining the concrete determination of that certainty, that is, the reconciliation, the effectiveness of the spirit”. (HEGEL, 1995, p.340).
For those who want a deeper understanding of religion in Hegel, which he called “absolute religion” in reference to absolute spirit, the work Phenomenology of Spirit is indicated.
HEGEL, G.W.F. Encyclopedia of Philosophical Sciences In: Compendium. Translation in portuguese: Paulo Meneses and José Machado. 2nd ed. Brazil, São Paulo: Vozes, 1995.
* aufheben is used by Hegel to explain what happens when a thesis and antithesis interact, and in this sense it is mostly translated as “suprasumption”.
Spirit and dualistic ontology
01
Jun
Since the thought of Permenides and Heraclitus, Western 
philosophy oscillates between Being and Becoming, without either having a clear answer to the question of the spirit, or we fall into the subjectivism of the Soul that comes from Neoplatonists like Plotinus, who said that only the Soul is One, or we fall into a modern dialectical vision: thesis, synthesis and antithesis, which is the result of Becoming.
Among the authors who tried to break with this dualism is Bergson, who introduces the question of the spirit in his thought, trying to deconstruct the ontology outlined from the 20th century. XVII attacking the old theory of knowledge, which elaborates concepts and properties sustained in the denial of time and in the concept of duration linked to Ser.
Bergson’s thought, roughly speaking, is a traditional metaphysics starting from the pre-Socratics’ options between Being and Becoming, and he chooses substantiality (permanence) and idea (fixity) as pillars of his thought, so “search for the reality of things”. over time, beyond what moves” (Bergson, 1959, p. 1259) (see the cone in picture).
It can be said that the problem in Bergson’s reflection lies in the genetic analysis of representation, and this in turn is linked to the clash of dualism itself in the philosophical tradition, especially the modern one, that is, the critique of the opposition between “realism x idealism”.
After discussing the issue of Memory and Matter, the high point of his philosophy, he falls into the trap of Western thought defining the terms of the problem in terms of “images” (for some authors it would be the middle way between the thing and its perception in the “being”), and in this way, incapable of the excesses of the “material thing”, intends to “spiritual representation”.
Thus the image is a presence in the senses allowing the naive and direct description of the experience (or perception) of matter, it can be said that the new dualism is tied to the meaning of the spiritual representation, and thus one could break with the dualism body and soul (or mind).
The question of representation permeates his thought, so spirit is just a resource for it, in his Essay this is made clear by the division of the chapters: if the first deals with the “Selection” for representation, the second and third will analyze the “recognition” while the fourth will deal with the metaphysical conception of matter, by defining it as totality and extensive continuity (reminiscent of the Cartesian res-extensive) and presents it as a solution to the problem of dualism, the “delimitation and fixation of images”.
So Kant’s transcendence between subject and object is just put another way, so the question of Spirit is just an ingenious ruse, but it doesn’t resolve idealist dualism.
BERGSON, H. (1959) Oeuvres Edition du Centenaire. Paris: PUF.
The human and divine ascension
27
May
There are many exercises and forms that promise asceticism, ways
of maintaining physical and mental energies are useful and important, but the spiritual ascent, which is the source of true asceticism, requires moral, ethical, personal and collective training that puts us in a virtuous circle.
When criticizing modern society, as a society of fatigue, Byung Chul Han reminds us that active life must be complemented with a contemplative life, which does not mean looking at infinity or the sky, it is meditation and the collective exercise of including the Another is knowing how to listen from an inner emptiness, or, as philosophy thinks, a phenomenological epoché.
He introduces contemplation as: “If sleep is the high point of physical rest, deep boredom is the high point of spiritual rest. Pure restlessness generates nothing new” (Han, 2015) and then defines it as: “Modern Cartesian doubt dissolves astonishment. The contemplative capacity is not necessarily linked to being imperishable. Precisely the oscillating, the inapparent or the elusive are only open to a deep, contemplative attention” (idem), therefore it is not a tactical exercise but a “astonishment”.
We say that it is phenomenological because of what follows the definition: “In the contemplative state, in a way, we go out of ourselves, diving into things”, this reminds Husserl “returns to the things themselves” without pre-definitions or pre-concepts, a true epoché .
After the astonishment, rest: “Without this contemplative recollection, the gaze wanders restlessly from here to there and brings nothing to manifest. But art is an “expressive action” (Ibid.), and without it our civilization, he says, quoting Nietzsche: “For lack of rest, our civilization is heading towards a new barbarism. At no other time were the active, that is, the restless, worth so much.”
This restlessness proves the wars, the most atrocious political disputes, mockery instead of dialogue and the careful analysis of social proposals and needs, there is no “rest” for this to be done.
The divine ascension, after the Christian asceticism that comes to passion and death, our civilization seems to go through this as a whole, angels appear who ask the disciples who are looking to heaven (Acts 1, 10-11): “… heaven as Jesus ascended. Then two men dressed in white appeared, who said to them, “Men of Galilee, why do you stand here looking up at the sky? This Jesus who was taken to heaven for you will come in the same way as you saw him leave for heaven”, they stopped a moment before “amazement” and “rest”.
The barbarism of the pandemic, the war and a food shortage that is announced demands “astonishment”, accept that the mystery exists and that the universe had an origin.
HAN, B.-C. (2015) A Sociedade do Cansaço. Brazil, Petrópolis: Vozes. (pdf)
Spirituality and Asceticism
26
May
Not coincidentally, Peter Sloterdijk apprehends modernity
as a form of secularization and collectivization of the life of the exercise, displacing the asceticism transmitted since antiquity from their respective spiritual contexts and dissolving them in the frothy fluid of the current biopolitical (or psycopolytics) communities dedicated to the training and entrepreneurship of the subjectivity.
It is not by chance that a current philosopher sees modernity as a way of secularizing and collecting exercise life, displacing the asceticism transmitted from antiquity, in different cultures, to the current contexts is dedicated to training and marketing from the daily practice of exercises through memes, rhetoric and a collective training of ideas (of the idealism).
Based on his ascetology, it is possible to perceive how education from childhood to adults is in a historical chain of training through selective immunological and anthropotechnical procedures, which announced by Sloterdijk a long time ago became wide open with the Pandemic, aimed at ripping the subject out. of your community.
In this way, “state athletes” or “domestic companies” are created in the direction of these exercises, what he calls spherological drama, and where childhood has to pay a price for the absence of protesting layers, that is, when the magic circles, the soap bubbles blown by the children’s ecstatic eyes, what he (Sloterdijk) writes in the Sphere I: Bubbles.
This kind of asceticism has nothing of spirituality or a true ascension (where the ascetic root comes from) so soap bubbles are the metaphor of this ephemeral universe, whose exercise reinforces habitus, but does not build a true spiritual asceticism.
The author does not develop it, he only denounces it as a de-spiritualized asceticism, as he himself does not believe in a higher reality, of true ascension, as described in Byung Chul Han’s book in his “Society of Bournot”, where he sees the active life and the contemplative life as two poles of Being, and he turns to the monk St. Gregory.
His term spirituality comes from Foucault’s analysis of the radical forms of dominant governments of “childhood government” which he interposes: “interposes between experience and the language that constitutes history and forms the spirit”, it is thus only a subjectivity.
Byung Chul Han, probably due to his oriental influence, takes another path of an effective contemplative life, which is more clearly expressed in his work: “The branch of time” ( ), where he states: “The greatest happiness comes from contemplative lingering in beauty, formerly called theoria. Its temporal meaning is duration. It concerns itself with eternal and immutable things, which rest in themselves. Neither virtue nor wisdom, only contemplative surrender to truth brings man closer to the gods” (HAN , 2016).
In Chul Han’s work it is possible to understand a spiritualized asceticism in a divine ascension.
HAN, B.-C. (2016) The scent of time. A philosophical essay on the art of delay (in portuguese, Lisbon: ed. Relógio d´água).
Peace in information stage
24
May
Russia announces conquests in Mariupol and attack on
training barracks in Northern Ukraine, Zelensky speaks in Davos and is applauded, but the war is getting farther and farther from the end.
A novelty even on the path to peace is a new path taken by Germany and much criticized because it is not so hard on Russia, far from showing any sign of adhesion, Germany seeks a way of negotiation where peace can be thought of, speaking to a channel At the World Forum in Davos, Robert Habeck, Vice Chancellor of Germany, insisted that “nothing is inevitable, we are human beings and we can change the course of history”, seeing that a world war could break out.
In the opposite direction, China threatens to invade Taiwan, which has one of the largest armies per capita in the world, with state-of-the-art submarines and military robots, an army of more than 300,000 men and an air base of 600 fighters, including 141 F- 16V Block 70 at Chiayi Base.
It is small considering the strength and continental dimension of China in the event of a war, but last week the United States declared an unconditional defense of Taiwan in the event of war with China, finally adding more fuel to the fire in the tense world environment.
China has an active military personnel exceeding 2 million, with more than 3 thousand aircraft, including 120 Xian X-6, Tupolev Tu-16 version and 388 Chengdu J-7 MIG-21 version.
But the main fighter is the Chinese version of the SU-27, 450 Shenyang J-11, in addition to the Russian Sukhoi.
So a war with China would make Russia’s war seem small by the proportion and forces involved, but the threats with military training and exercises have intensified.
The world seems to be on the verge of generalized and terrible chaos, but as the German Chancellor said: “we are human and we can change the course of history”, starting from the defense of peace.
War advances with no prospect of peace
17
May
Finland and Sweden have already asked to join NATO and Russia
threatens with retaliation, having already cut off the energy supply to Finland, the fear of a conflict on the borders of the countries grows.
Various efforts were made at negotiations, Finnish President Sauli Niinistö spoke with Putin, also German Chancellor Olaf Scholz, both without any practical result.
US Defense Secretary Lloyd Austin spoke with Chinese Minister of National Defense General Wei Fenghe on April Wednesday, the first call made in the Biden administration, and the Chinese general said that no one can deny that Taiwan belonged China, relations are also strained with China.
The chances of peace in Ukraine are small, both Ukraine and NATO allied countries do not accept the annexation of Crimea and there is no possibility of accepting the separation of the Donbass region from Ukraine.
Internally, Ukraine retaken the Kharkiv region and reached the border, now the fighting is moving towards Izium, which is close to Donbass and thus attacking the Russian rear in the region.
On the other hand, Russian forces practically control the Mariupol region, with the last resistance remaining at the Azostal where an attempt was made to evacuate wounded civilians and combatants (last night it was done),, in addition to Odessa, which becomes the next war objective, isolating Ukraine from access to the sea.
Also several Russian bulk carriers have appropriated grain from Ukraine and it is important to remember that one of the largest grain producers in the world is Ukraine and this further tightens the crisis situation in grain distribution around the world, the scenario points to an increase in grain as well. , in addition to the impact that is already happening on fuels.
The hope for peace is always renewed, despite the tense scenario, and there are forces fighting for peace.
Being and listening in hermeneutics
06
May
Anyone who has hearing can hear, but it is less and less
common to listen carefully to the Other, this depends on the conception of Being that we intuitively have, which in more general terms means listening with the soul and the heart to what is being said.
The whole perspective of hermeneutical philosophy goes in this direction and it is not by chance that it has as a reference the work Being and Time by Heidegger, which among other things identifies language as the “house of being”, so to listen is to listen carefully to the Other, or in this case of hermeneutics: the text.
This development when it comes to text interpretation (but it can also be used more broadly for oral communication) is expressed as a hermeneutic circle and was more fully explained by Gadamer in his work “Truth and Method”.
Among the steps of hermeneutic “dialogue” is the recognition of preconceptions, not in the negative sense that is used in everyday life, but in the sense that we have a set of pre-established concepts when we start a reading or a conversation, the reading it is a listening of the author by the reader.
The immediacy and vicious circles of new media impede this circulation and accelerate the process that is called “swarm” by Byung-Chull Han or by “herd effect” in several authors who do not speak specifically of new media, but of dangers arising from processes such as war and denialism in the face of a Pandemic or dangers of various contaminations.
In the biblical perspective this means “my people listen to my voice and follow me” (Jn 10:27), in the current sense it is exactly the reading and interpretation of a text, and the hermeneutic methodology applies to this, it was even used in its beginning by Scheiermacher, even before Husserl.
In the biblical case, it is necessary to pay attention to the final part of the text (Jn, 10, 29) where we read that the Father (God) is the one who will snatch them and “no one will snatch them from the Father’s hand”, in this sense listen to it is also listening to the Holy Spirit through which we better understand decisions and paths adopted.
