Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

The present age of crisis of modernity, since postmodernity and other correlates are not accepted by those who defend the statuos quo of current thinking, is now called post-truth or even post-factual, so facts depend no more of its “materiality” as the lawyer says, but of pure interpretation.
St. Augustine (1997: 297) stated that “the love of truth is such that those who love something differently want what they love to be the truth. Because they do not admit to being deceived, they hate to be convinced of their error. Thus they hate the truth because they love what they suppose to be the truth, “so in the saying of today no one wants to be contested, questioned or even corrected not to remain in error, is the root of post-truth.
Nothing is more post-truth than prejudice and fanaticism, and looking at contemporary philosophy, it is precisely the Other that we may not fall into these supposed truths, nothing more appropriate for the Brazilian and international conjunctures, see France and the USA.
Plato, Aristotle, and Thomas Aquinas, though each with particularities, had in common the conception that truth is the adaptation of thought / discourse to reality, even though Plato is mistakenly viewed as outside this context, I present the argument Simplistic philosophy came from Aristotelian philosophy, then there is something common there.
Thomas Aquinas affirms that there is something immutable in the divine intellect: “The truth of the divine intellect is unchanging; While it is changeable from ours, not because it is subject to mutation, but because our intellect moves from truth to falsity “(Ain 1973, 175), without the theological argument, we can say in a similar way: there is Something divine in fact.
In the Bible, in chapter 10 of John, he attributed to Jesus the words: “Verily, verily, I say unto you, who shall not enter into the fold of the sheep by the gate, but go up into another place, a thief and a robber” That this argument to speak the truth is ontological, it is to be, before being purely logical, therefore it must be discussed between beings and not only between argument, it must be in dialogue and not in a monologue, even if group.
That is, it is not enough to be in “community” one must be alert to the Other, the different, in this way we are far from the prejudices and fanaticisms, so common today.

AUGUSTINHO, Aurelio. Confessions. São Paulo: Paulus, 1997
AQUINO, Tomás de. A statement against the Gentiles. São Paulo: April culture, 1973