Arquivo para a ‘Método e Verdade Científica’ Categoria
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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Resistance of the spirit: overcoming anguish
15
May
Despite being written well before the current
crisis, Byung-Chul’s reading of Heidegger shows an extraordinary knowledge of current affairs and proves that in fact this crisis was born from a profound crisis of thought, the central chapter on “Heidegger’s Heart” points out for anguish and terror, speaking in advance of the current polycrisis.
It starts with what is the current central focus: “a basic principle of the economy is security” (pg. 257), and as it should be, it goes to the heart of current thought, which is idealism and its poly-ideological ideologue Hegel, quoting Bataille: “Hegel, I imagine, reached the extreme. He was still young and thought he was going crazy. I even imagine that he invented the system to escape. […] Finally, Hegel returns to the seen abyss to annul it. The system is cancellation” (Bataille, apud Han, pg. 258).
“The Hegelian subject longs for the position of power of the conscious author, who is troubled by no uncertainty, nor threatened by any destiny” (pg. 260), the idea of hope and spiritual resistance (his spirit is the taste for power), “it is not bowed by the rigid and indeclinable presence”, “negativity is welcome as a leaven of truth” (pg. 261) and thus it is more about destroying it than affirming it as hope and vision of the future.
In it, the negative is articulated as the “feeling of violence” (Han citing Hegel), which drags consciousness from one death to another (Han, 261), and war is inevitable.
It was not the owners of power and its imperial articulation who created feelings of war, the idea of violence is inherent to idealist thought, in it the “subjective interiority, which suggests absolute knowledge” (pg. 260), Hegel finds salvation in system, “kills” the “insistent plea” and becomes “modern man” (pg. 261).
Apparently the “subject is not afraid”, “the enigma gives way to the rule” so there is no place for mystery, for the divine and for eternal life, being in the world means being under the rules of violence, indifference and death.
The resistance of hope is being in coexistence with idealistic reality, having a true asceticism that longs for true joy.
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.
Pre-occupation and pre-concepts
25
Apr
It’s not about playing with words, they have a clear
meaning without the hyphen, issues that occupy our mind and become challenging, and prejudices when socially and structurally stimulated put people, individuals, ethnicities and peoples into discredit.
However, there is another meaning for those who care about mental health and social health, where it is possible to live with difference, with the Other and with the contradictory, this is spiritual health, in the sense of making the spirit resist a hostile environment.
The objective of leaving a person in discredit through prejudice cannot be confused with the intolerance and lack of love of the pre-concept present in the structure of dualistic thought: subject x object, natural x cultural, body x mind, in which resides a good part of the resistance to dialogue and openness to the different Other.
Some authors consider that prejudice as discrimination (Erving Goffman for example) is more relevant than the stereotype made about certain individuals, but these authors also understand that there are anti-dogmatic characteristics that can articulate the relationship between prejudice, stigma and discrimination (Goffman himself does this).
From the perspective that the pre-concept is interesting to man and his perception of truth (Gadamer, 1997), the way of conceiving and understanding reality regarding a given phenomenon must first go through a pre-understanding or pre- concept of this same phenomenon, that is, we hardly go to reality without any concept about it, for this we need a phenomenological epoché, says good phenomenology.
I say this before pre-occupation, because in general a large part of natural and existential phenomena pass through a prejudiced filter, in the sense of pre-understanding, and thus the knot and veil over reality is established, an attitude is needed to go forward, letting the occupation (and not its pre-establishment) acquire the right place in due time.
Hope (and for those who believe it is faith) enters this vacuum between the two stages, the pre-occupation that may be surrounded by preconceptions of reality, and the truth established by the phenomenon itself, some will think the fact, but the phenomenon or the thing in itself, is its own and the fact always depends on a narrative subject to preconception.
In short, don’t worry too soon, let the phenomenon and reality speak for itself at the exact time of your “occupation” or in ontological terms of your “presence”, your da-sein.
GADAMER, H.G. (1997) Verdade e método. Tradução Flávio Paulo Meurer. 3ª. ed. Petrópolis, Brazil (RJ): Vozes.
Quantum physics, occult third and spirituality
02
Apr
Nicolescu Barsarab, in addition to formulating
the theory of the included third, substantiating through quantum physics that Aristotle’s principle of the excluded third, there is A or non-A being exclusive, however quantum physics had already revealed a third state T, as a combination between the state of “existence” and “non-existence” as a physical state, this Being existing or not as a third state allows us to speak of a Transdisciplinary Ontology.
Succinctly, Nicolescu (2002) developed is that instead of one reality waiting to be discovered using the scientific method, there are multiple levels of Reality (he capitalizes Reality and uses the letter T for transdisciplinarity) organized into two levels.
One level concerns Subjective Reality (TD-Subject), so called because it deals with the internal flow of perspectives and consciousness. Included are individual psychology and philosophy, family, community, society, history and political ideologies. The other level concerns Objective Reality (TD-Object), so called because it deals with the external flow of information, facts, statistics and empirical evidence.
Examples include economics (business and law), technology, science and medicine, ecology and environment, planetary (worldwide and global), and cosmic and universe (Nicolescu, 2002, 2016).
Each level of Reality is different, but “each level is what it is because all levels exist at the same level”, the existence of a single level of reality, the disciplinary closure of knowledge, Edgar Morin also warns about this, creates a new type of obscurantism, of disciplinary closure in areas of knowledge.
Arrábida Transdisciplinarity Charter says in its preamble: “Considering that the contemporary rupture between an increasingly cumulative knowledge and an increasingly impoverished inner being leads to the rise of a new obscurantism, whose consequences, on the individual and social level, are incalculable ”, and says in his third article: “Transdisciplinarity is complementary to the disciplinary approach; it makes new data emerge from the confrontation of the disciplines that articulate them together; offers us a new vision of the nature of reality” (Arrábida, 2014).
The opening to the subject is not just about idealistic subjectivity, it is the opening to Being itself and what Transdisciplinary Ontology proposes is to see it in the complexity that is revealed.
Nicolescu, B. (2002) Manifesto of transdisciplinarity. New York, NY: SUNY Press.
Nicolescu, B. (2016) The Hidden Third [W. Garvin, Trans.]. New York, NY: Quantum Prose, 2016.
Freitas, L., Morin, E., Nicolescu, B. (1994) Portugal, Convento da Arrábida, november, 16, 1994.
