Arquivo para a ‘Método e Verdade Científica’ Categoria
Scheilemacher’s Hermeneutics to Gadamer
18
Jun
The revival of hermeneutics, it was confined to ancient classical culture as a
strand of classical philosophy, made by Schleiermacher (1768-1834).
For Heidegger, hermeneutics is equivalent to the phenomenology of existence, that is, things that are open to interpretation, must be analyzed according to the possibilities of existing and manifesting in their historical time, but their understanding of history is different from Dilthey.
His work finds its first echo in Wilhelm Dilthey (1833-1911), which separates the idea of interpretation in two fields: explanation of the natural sciences and understanding in the human sciences.
Paul Ricoeur (1913-2005) and Hans-Georg Gadamer (1900-2002) will overcome this dichotomy by creating a philosophical hermeneutics, for Ricoeur to understand a text is to chain a new discourse into the text’s discourse, so the text must be open, that is , subject to the appropriation of a sense.
On the other hand, reflection, for Ricoeur, is meditation on the present signs, so there is no explanation without understanding the world and yourself.
Hans-Georg Gadamer sees in Dilthey’s historical conception a certain idealism, and his hermeneutics like that of Ricoeur, which are philosophical, however he sees it in a circular structure where there is always a pre-understanding, where a fusion of horizons is possible which it will allow a reinterpretation and a new formulation of understanding.
In the hermeneutic circle, inspired by Heidegger, it was thought that “Every interpretation, to produce understanding, must have already understood what it is going to interpret”, but it was Gadamer that systematized it.
In Gadamer the idea of the horizon is: the singular content is apprehended from the totality of a context of meaning, which is pre-apprehended and co-apprehended, where there is a dialogue understood as: Understanding is always apprehension of the stranger and is open the modification of the initial assumptions given the difference produced by the other (the text, the interlocutor).
Understanding the context in the sense of traditions, culture, ethnicities and beliefs are fundamental to understanding how the hermeneutic circle happens.
The experience takes place according to the dialogical exchange within a language and it is always productive, not just reproductive: “the meaning of a text surpasses its author, not occasionally but always”, so the philosophical hermeneutics sees it as present in cultures and languages.
The result of this circle is the production of practical knowledge using a Greek word phronesis (there is no theory x practice) which is not a private but social knowledge, where it minimizes and exacerbates the self-creation of the self and in the social sphere the creation of dogmas removing ethics from its social aestheticization, and preserving the practical wisdom of cultures and beliefs that operate in the processes respecting diversity.
GADAMER, H.G. (1989) Truth and Method, 2nd edn, Sheed and Ward.
From Brentano’s phenomenology to Heidegger’s Ontology
17
Jun
Among Brentano’s contributions, in addition to the intentionality of consciousness,
which is awareness of something or the object, is what some authors (Boris, 1994) call Philosophy of the Present, where the here and now is the only possible experience, breaking with the idea of empiricism that an experiment is only scientific if it can be repeated, and also breaks with the viewer’s neutrality, as he is part of the experiment, which makes him a hermeneutic.
From the intent of his master Brentano, Edmund Husserl (1859-1938) will retain the aspect of the experience of “being aware of something”, but will modify the empirical phenomenology, to make it transcendental, not in the still spiritual sense, but of cognitive experiences , will leave aside the empirical view, for that of an immanent objectivity.
Husserl states in Ideias da Fenomenologia (1986) that: “The experiences of knowledge have, this belongs to its essence, an intent, they aim at something, they report in one way or another to an objectivity”, thereby abandoning the idea of the empirical of the Mestre Brentano, and takes up the concept of immanent objectivity as a revision of the Aristotelian and Thomist concepts, as “essence”.
In his work of maturity The crisis of European sciences Husserl makes the concept of transcendence more alive, within his Lebenswelt (World of Life), the transcendent “the transcendent is the outside world” while the transcendental “is the inner world” of consciousness (HUSSERL, 2008, p. 18), but this dichotomy between outer and inner world will make existentialist philosophers avoid the term consciousness.
Heidegger (1989) Husserl’s pupil was the first to avoid it, since the relationship between man and world has always been pursued by phenomenologists in order to overcome the idealistic phantasm of the subject-object relationship, the intentional and descriptive analysis of consciousness defined the essential relationships of mental acts and the external world, although Husserl matured the issue of phenomenological reduction.
Martin Heidegger (1889-1976), via Husserl as an intellectualist and Cartesian, abandons the terms conscience and intentionality, central to Husserl’s transcendental phenomenology, in the work The Being and Time (1927), not approved by Husserl, the student overcomes the concept awareness and proposes the concept of Dasein, inaugurating the existential phenomenology.
Human “finitude”, temporality and historicity (being in time) will be fundamental in Dasein’s Heideggerian analysis, a theory based on the “destruction” of the subject-object split
BORIS, G. D. J. B. (1993) Noções básicas de fenomenologia. Insight. Psicoterapia (São Paulo). v. 46, pp. 19-25, novembro.
Heidegger, M. (1989) Ser e tempo (Vols. 1-2). Petrópolis, RJ: Vozes.
HUSSERL, E. (2008) A crise da humanidade europeia e a filosofia. Porto Alegre; EDIPUCRS.
Between the essence and the Being
21
May
Although dualism remains present, the essence is conceived by analogy to
Being, and this was also the Thomist doctrine, it remained an onto-theology until the 20th century, it took a whole path of phenomenology to encounter the Other, the non – Being not as a contradiction, and the end of the dualism between Being and essence.
The long discussion of the medieval period between realists and nominalists was based on a term now unknown which was quididade, which means that thing is, from Greek hylé to modern models of Heidegger’s metaphysics, where the thing that can be material or not, and also what we think about it, in Husserl’s line there is only awareness of something, or of the thing.
But there was a philosopher in the Middle Ages, Duns Scotto (1266-1308) who did not distinguish between the thing that exists (si est) and what it is (quid est), and theologically it was complicated because the thesis of Santo Tomás de Aquino it was by analogy, that is, the meaning of similarity between things or facts (Houaiss dictionary, 2009, p. 117), and the religious were always in a hurry because in the 20th century Duns Scotto was accepted within the Catholic Christian doctrine, becoming blessed (John Paul II declared it).
His theory of knowledge used the two known distinctions distinctio realis (real distinction) and exists between two beings of nature, and the distinction rationalis (distinction of reason) that occurs between two beings, but in the mind of the subject who knows, but breaks dualism in creating a third possibility to distinctio formalis (formal distinction) that occurs in the perceived entity and is neither real nor in the mind.
So in addition to his disciple William de Ockham, famous for the simplification principle called Ockham’s Razor, but in a way Descartes, Leibniz, Hobbes and Kant had their influence.
However, the recovery of Duns Scotto is essential to overcome the dualism of nominalism / realism and the overcoming of pure realism by philosophical hermeneutics, and thus also the modern correspondent of nominalism, which is the linguistic turn, makes sense and opens up dialogue.
Phenomenology and historical hermeneutics
20
May
Any reading, however simple or complex, involves an interpretation, and in
whatever culture the interpreter is based on language, especially writing for people who have gone beyond oral language, so we speak of text interpretation.
It is clear that the imaginary and the different languages, for example, now the media, have a differentiating influence, however they will still be based on that primary schooling of the different interpretants and it is still in the primary school the interpretation of texts.
We already said in the previous post that it starts with Socrates’ maieutics (act of giving ideas), not by chance the birth of the school as we know it today, then came the Platonic academic and the Aristotelian high school, the long period called “translatio studiorum” from the low and high middle ages, until reaching the Gutenberg press and the modern school, linked to modern enlightenment.
Contemporary hermeneutics, whose starting point for several authors is Schleiermacher (1768-1834) was contemporary with Hegel, but with direct influence from Kant and Fichte, he did not opt for idealistic subjectivism, and as a Lutheran religious he also escaped from Catholic orthodoxy
However, hermeneutics will find another soil in Franz Brentano, which until breaking with the Catholic scholastic vision (he was even a cleric), in 1871, he reinterprets the scholastic-Aristotelian intentionality “the intentional in-existence” (the reference is of Safranski) distinguishing two modes of being: the esse naturale, natural or real being located outside the subject who perceives it, and the esse intentionale, the mental or intentional being of the objects that exist immanent to the subject who knows it.
This philosophical digression is important to understand that in Franz Brentano and later in Husserl, hermeneutics has undergone a profound change, preserving its ontological root, thus maintaining the relationship to a content, but delves into the mental or psychological issue.
Husserl, a student of Franz Brentano, will cause another change in hermeneutics now towards the epistemological crisis of science in the mid-early 20th century, Husserl responds with a rupture to the Kantian dualism between the object and the knowing subject, with a question: “I exist , therefore, all the “no me” is a simple phenomenon and dissolves into phenomenal nexuses? ” (HUSSERL, 1992, p. 43).
The evolution of this thought will pass through Heidegger, a student of Husserl, who in Being and Time (1986), explaining that these elaborations since Plato and Aristotle were tied to natural phenomena: “The dominant representation in the West of the totality of nature (the world) it was, until the 17th century, determined by Platonic and Aristotelian philosophy … ”(page 86) and that now the question of Being should be taken up again, it is thus a big step in philosophical hermeneutics.
The maturity of this thought, elaborating the method of the hermeneutic circle is developed by Gadamer, for those who interpret “… it is not to take notice of what has been understood, but to elaborate possibilities projected in the understanding”, it is thus an opening in the preconceptions.
References
GADAMER, H.-G. (1989) Verdade e Método. Petrópolis (Brazil): Editora Vozes.
HEIDEGGER, M. (1986) Ser e Tempo. São Paulo: Vozes.
HEIDEGGER, M. (1987) Que é uma coisa? Lisboa: Edições 70. (pdf in english)
HUSSERL, E. (1992) A ideia da fenomenologia. Lisboa: Ediçoes 70.
Peak crisis and do not rush the future
04
May
We are at the peak of the crisis and we are already talking about the post-traumatic
situation, there are many doctors and sociologists who want to hurry up an analysis, China emerged from the crisis, Europe begins the new stage in 3 distinct and elongated phases and Brazil and countries from the southern hemisphere winter is approaching.
The analysis of the curve and the peak made by DataScience shows that the social distance was worth it, however, governmental hesitations and the approach of winter may even if the curve flattens, the data indicate that yes, it may be lengthened, that is, the “new normality” will be delayed.
The name “new normality” already excludes all analyzes that indicate any impossibility of returning to the previous stage, that is, an agitated and unprotected life, what Edgar Morin calls everyday “intoxication”, and an accelerated economic development, with its added price.
The moment in Brazil and I believe that most countries in the southern hemisphere is to create even tighter conditions to disadvantage “social relaxation”, in a way even understandable since the quarantine if it were even 40 days, it would be running out, everything indicates not. To further complicate political crises, in the Brazilian case, they deepen and seem to have no end, the problem of governability and political instability accelerates and deepens the health crisis.
Concentrating our efforts and focusing only on the health crisis, the economic and the social exist, however, they should not justify deaths and crisis in health care, we must consider that we are at the upper level of the curve, and the numbers seem to stabilize, they are high, it is true, if if we take #lockDown seriously we could already be seeing a way out, but that’s not the case.
One of the consequences of the pandemic is the so-called Kawasaki Syndrome, in England for example, the Health System (NHS, the acronym in English) has already detected an increase in the number of children with multisystemic inflammation, gastrointestinal problems and physical inflations.
In the middle of spring, but already with signs of summer, Europe will gradually return to activities, and we will be able to see how the social and economic problems will be faced, here is the future.
Between the passage and the door
01
May
Every passage is about some danger: a precipice, a narrow path with ferocious
animals around, at Easter, death and resurrection, in the current pandemic: deaths and deprivations of liberty, and an uncertain future, but which should open a fusion of “ new horizons ”, but because the dialogue must be between cultures and civilizations with different worldviews and not in closed groups.
The door and the “path” (one can think of science as a method) through which we can and must pass to enter a new reality, which may well be the common home, the harmony between men and these with nature and going further away with the cosmos, which we know has laws even less known to us.
The complexity that this future will involve must have a basic assumption, or we emerge from a sad crisis together, or we deepen it and we will have an even tougher reality in the next worldwide virus (it may be a new crisis or not), the passage must have a door and we opened it together.
We will be poorer at first, this is absolutely true, conspiracy theories that this or that will do better is mere speculation, even for the wealthy, the bags plummet, I saw an owner of a chain of Brazilian stores raging, even the doors of churches then closed, so whoever will pass through the door is the one who learned solidarity.
We will only make the transition after the end of the pandemic if we continue to dream and seek a door. The truth and the complexity of the existence of God are many biblical passages, the prophets before the coming of Jesus had mysterious revelations in dreams, Isaiah predicted the captivity in Babylon, in Babylon Daniel unveiled the dream of King Nebuchadnezzar, among several others until Joseph when he heard that Mary was pregnant he fled and in a dream the angel warned him of the truth.
Historical truth (in Gadamer´s sense) precedes mystical truth, John the Baptist was the last and greatest of the prophets, and Jesus repeatedly pronounced “in truth, in truth I tell you” usually when he told a parable, in one of the passages he says he is the “door” and states (Jn 10, 10): “The thief only comes to steal, kill and destroy. I came so that everyone can have life and have it in abundance ”, but is imperative the door truth.
May this time of harsh test of the pandemic serve us to open our souls and recreate a more fraternal world, where life is full for all citizens, but this will have to be built.
The eidetic variation, method and phonesis
30
Apr
The philosophy that tried to overcome Kant, but was still somehow linked to its
logical tradition, is called continental philosophy, Frege is a bit of a departure because it moves towards what was called analytical philosophy, with serious consequences even today, but the subject it’s deep. Thus, the hermeneutics from Scheiermacher to Dilthey is still the one that, due to a certain “logical construction”, we arrive at interpretations of the texts in a “correct” or “objective” way.
Paul Ricoeur and Hans Georg Gadamer will free us from this, outline an ontology where there is a recognition of the pre-concept (the way of writing is ours) and the final understanding can have openings and “merging horizons” where the temporal context affects the ontology of the interpreter.
This “opening” is coherent with the models of physics, where the observer is part of what is observed, and his worldview directly interferes with his interpretation, so it has a temporal aspect that is what Heidegger reveals in the “Being and time ”(1927), but the description of the hermeneutic circle in a systematic way only appears in Gadamer’s “Truth and Method ”(1960) and Ricoeur’s“ Time and Narrative ”(1983), a term that is widely used and little known.
Before understanding the fusion of horizons, using Kantian subjectivity, we can say that there is an intersubjectivity, after a text is published it ceases to have the authorial intention and is subject to interpretation and there is not a single “correct” reading, however it does not mean relativism.
An impactful text provokes the readers’ experiences, Gadamer’s method of finding the truth is one that everyone could join in the dialogue, accepting the real world experience, said by the author as follows:
“The understanding and interpretation of texts is not merely a concern of science, but it obviously belongs to the human experience of the world in general ” (True and Method, 1960).
This is what goes beyond the merely theoretical attitude (even from those who claim the practice and hide its methods) adhering to what the Greeks called phronesis (practical wisdom), and gives us the possibility to converge, and makes the dialogue useful and useful, the opposite is proselytism.
The process by which the coronavirus vaccine must pass, in addition to complying with a protocol, must through successive interactions with the real world, testing on animals, observing reactions until human use undergoes successive analyzes beyond experimentation, is a type of phonesis .
The changing worldview
03
Apr
The Ptolemaic model changed the Aristotelian worldview by creating a model of
spiral movement for stars and planets known at the time, changing the worldview, but it was Copernicus who changed the view that took the Earth from the center of the universe and placed the Sun, this model helped the anthropocentric worldview by opposing the theocentric worldview.
Galileo’s great controversy with the theological view was not the cosmological view, but the question of interpretation and biblical reading by the “common”, not by chance the first popular version was called “vulgate” and when deepening the biblical reading some interpretations exegetical activities have been set aside.
However, Galileo before the Holy Office actually affirmed “E pur si muove” (translating Italian and then moves) that today he could look at the whole universe saying “E pur tutto si muove”, everything is in motion and the dynamics no longer resist the classic worldview Being and Not Being, there is an excluded third party that can be thought of as Not Being is still Being, quantum physics and the string model indicate a third state, which is already used in quantum applications.
So the theoretical models and the idealistic worldview together with their universe model collapsed for some time and even the Standard Physics Model that explained particle physics seems in check with the studies of dark matter and energy that are nothing more than 95% of the universe.
The vision of seeing the world through a shock of opposition is gradually crumbling, when admitting an excluded third party (as the Sourbone professor Florent Pasquier calls it) admitting not a synthesis (the result of idealistic opposition, thesis and antithesis), but a third possibility that conjugates with the other two. It must affect the religious world, it is a great support for a time to unite minds and hearts to fight the world pandemic, and it can be the germ of great changes.
A biblical reference to the subject is the moment on the cross that Jesus cries out to God, who no longer calls him Father, the tradition says in the Aramaic language of his mother Mary, and feels separated from the Father, prays in the Trinitarian vision in that Jesus is also God, it is a paradox to separate from the Father.
Jesus on the cross is repeating Psalm 21 “My God, my God, because you abandoned me”, and it seems to be the cry of all humanity in the face of the pandemic, and it is also possible to read the “excluded third” where we learn that the opposition has time and the answer must be everyone’s.
However, the mystical explanation is precisely the third excluded, the human nature of Jesus is reconnecting it to the Father, if we want Teilhard Chardin’s noospheric vision to the Universe, the reading says that it was a great night.
The supper of ashes
26
Feb
That defines how or man is by nature also understands or is a nature, or a
substance proposed in an infinite number. and an initial structure in the philosophy of Nature and in the 1584 work (*Supper of Ashes) of Giordano Bruno, linked to Copernican theory, which creates an infinite universe with an omnipresent divider, an eternal matter and a permanent mutation.
Bruno declared himself a “realist” Copernican in 1582 in Paris, and when he arrived in London a year later, he placed himself on a non-cosmological level with extravagant ideals for the time, epoch or universe in which he lived and at the time of his living rooms. class. they are suspended, dedicated both to the theological radicalism of its Protestant public and to “atheistic” Aristotelianism.
A curious aspect of Bruno, like Leibniz and Spinoza or produced, is named his protagonist of Theophilus present in the Bible and what is meant by “son of God”, or that he too will separate himself from his Catholic religion or thought that Philosophy should to be independent of religion, through the passage through the Copernican heliocentrism through an infinite universe that we owe to Bruno.
According to his policy and / or being able to involve this infinite movement, he stated: “What ingenuity to ask to burn, to be able to move or to be able”, that was or its package with the donations of the power of religion and the nascent academy.
In his book “The supper of ashes” he made an extraordinary statement for the time: “The earth and the stars … how they dispense life and food from things, restoring all material that entrepreneurship, are themselves endowed with life, to a much greater extent, and to be alive, and in a voluntary, orderly and natural way, the second intrinsic principle, that they will move towards the Spanish and Spanish spaces with which I agree ”, he said, a universe of Copernicus.
t is important not to be true of Bruno, who also has controversial works on the Eucharist and the Virgin Mary, more or more important for our time and restoring a lost dialogue of old data, and for which the inquisitors continue. apostates Giordano Bruno took a big step in science and wanted a philosophy to be independent because of power and religious not inculturation, even if it leafs through and needs to overcoming fundamentalism and establish the Dialogue.
*Bruno, G. (1995) The Ash Wednesday Supper. Lawrence s. Lerner ¨Edward A. Gosselin (editors), University of Toronto Press.
