Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

The author we are reading (Mafalda E. Blanc in his book Introduction to Ontology) explains that the verb “to be” (ƐĨναι , this , être , Sein) in the Indo-European languages ​​, “derives from a more genuine existential sense and was only in it is possible because the overlapped supplemented by a nominal or adjective attribute”, and this means that “a judgment predicative assertion like ‘ no / P exists in S’ “(pp 14).

This seems reductive , but ” from the viewpoint of semantic verb ‘to be’ contains , beneath the apparent abstraction of its infinitive form , a wealth of content and concrete , still present in the verbal inflections of the Indo -European languages ​​, meaning live (according to root ‘ es ‘ , present in the forms ‘ einai ‘, ‘ this ‘ being ‘ sein’ ), grow (according to root ‘ bhu’ present in ‘b’, ‘bin’ , ‘fuein’, ‘I’) and stay ( depending on the root ‘ wes ‘ , present in Germanic forms ‘ war’ , ‘gewesen’ and ‘wesen´) “(pp. 14 of the author but quoting Heidegger himself).

In daily life we noticed the existence of beings, “sensitive and withdrawn by the imagination ” (pp. 14) but you can abstract and find the essential elements of being ” the species and gender,” to achieve the most abstract to the core , in its mere formality , in the words of the author of “formal abstraction be featuring this intellection by the intimate act of existing ( essendi actus ) , and that puts sutém like concrete being the subject of certain essential – as faithfully denotes the existential judgment” (pp. 15).

I admit that as a totality itself, says the author , give the name of transcendental ( p. 15), but as a species ” unity only retains the details common to several species determinations , excluding differences that you add the outside in be the case , there is no difference that can borrow externally , because that would be or have or be anything “(pp. 15 ) .

Being thus includes all the differences , as the author says , ” wants of individuals and their determinations ,” then although abstract , is present in all humanity , regardless of culture , means ” thus is not a full gender common and more abstract note of an extrinsic time diversity that transcends … ” (pp. 15).

So the different determinations , given by language, habits and forms of sociability , finally culture should still stay while being in essence , and this means that what we see in planetary humanity is capable of finding common denominators, even considering what Edgar says Morin ( which I have read) , citing M. Murayama that every culture has something ” dysfunctional (default functionality) of functionaless (running in a bad sense) of sub-functional (making a performance at the lowest level) and toxicfunctional (creating losses in its operation)” (pp. 116 of the book Earth-homeland ) we can still find something essential this “being” while Being.

The homeland-world requires a “man-world”, a full and be more serene able to share the planet with other beings.