The being, things and values
23
Apr
That being is fragmented, the speech and culture were fragmented in the course of modernity we all know, let’s call it
liquid, gaseous or virtual, will not be the characteristic that solve and put back to life and society on track.
Recognizing that the public and private spheres are divided and confused when they should not be just looking at the various levels of the “so-called public life” to know that certain estates (not classes) took public account and become private.
The deeper problem is one that separated us or leagues to things, be they money, technology or even intangible things like ideologies, ideas and religions, and we were not in physics, but the meta-physics that was abandoned.
The problem is that intangible things or are not recognized as such, or recognized are separate views of Being (not the subject, fragmentary category of modernity), since the things that catch (tangible) are seen as “appropriations” only and not as things that should also be conceived on the basis of Being, Husserl claimed: “We need to return things for themselves,” did not want the father of phenomenology separate it from being, but just the opposite building, or rebuilding ontological project.
Being is more general, Heidegger claimed, referring to Aristotelian metaphysics (book B, 4), we read:
By keeping the “being” is the most general concept, this can not mean that it is as clear and that does every other explanation. The concept of being is, on the contrary, the most obscure. (Heidegger. 1960, p. 3).
But we set the logical, well-made settings, where the Self is indefinable, but as real as anything that is tangible, and then we demand of Being it is.
Who is deepening and trying to understand the depth of this Being, the ontic sciences (the separate things of Being idealistic project) does not account for themselves, says Heidegger:
Every ontology, however rich and highly structured to be the system of categories available to it, remains blind and works for the falsification of its most authentic intention, provided that does not begin with sufficiently clarify the meaning of being, and waive understand this clarification as its fundamental task. (Heidegger. 1960, p. 11).
Calls Edgar Morin’s “Hhead well made”, teach everything, but does not teach a man to learn to live, to be a citizen, etc. early in the book, Chapter 2 uses the philosopher Blaise Pascal’s quote “does not teach men to be honest,” we might add from the head well made: not combine the knowledge giving them sense, does not teach the human condition and their relationship with nature, which sets limits for us (I include the two authors) ontology (being) precedes ethics, contrary to what liquids speculators (Bauman & others) think the net of modernity.
HEIDEGGER, Martin. Sein und Zeit. Tübingen: Max Niemeyer, 1960.
