Paradise and reality
23
Feb
The Western archetype of the Adamic myth did not prevent some glimpses of an idea of paradise
in a liberal regime that was close to what would be perfection, but the dualism in the philosophical sense, and the right tension between human and superhuman realities, it is not impossible to find people and realities of “paradise”.
Human realities have always been superimposed on an imaginary and an idea of ”good life”, and this goes back to classical antiquity, to the idea of happiness in the polis, reality and paradise are in tension.
Plato created the idea of Sumo Well, a super-human reality where, in modernity, it was Kant who approached the think of ‘sumo’ of a well-consumed, thus its highest good, became two elements in the sumo good, happiness on one side and ideal from the other.
He thus presented his restraint in order to configure himself as a morally conditioned consequence of moral action, in his famous imperative: “he acts in such a way as to be a model for others,” but in Aristotle the good juice had two prerogatives in his writing ” Ethics to Nicomachus, “Aristotle argues that happiness is 1) the greatest good desired by men and 2) the end of human actions, is God as motor-immobile.
Neither Aristotle’s motionless motor nor Kantian idealism solves this tension between human happiness and reality lived, in times of crisis, in wars and situations of wrong politics, this tension goes high and gives man the sensation that there is no way out to tension, because after all happiness does not exist.
In the popular imagination of Brazil there is a presence of this paradise in nature, “my land has palm trees” or in the words of Nelson Rodrigues: “Brazil is a landscape”, and still in Machado de Assis: “I did not, the sky and the mountains, the woods and the rivers. I already found them ready “and many other examples can be found, but the Platonic-Aristotelian-Kantian tension between “sumo juice”and “good “remains in this brazilian imaginaries.
It is possible to descend human realities and not lose it, we put here already how to live in times of crisis of Edgar Morin and Viveret: safeguarding values, it is not about not knowing the world around, but live in peace to do its part well done: acting on their values and defending them even when everyone imagines that this is “naive” or even impossible, there is something fundamental in this: to take these values to “relationships.”
in a liberal regime that was close to what would be perfection, but the dualism in the philosophical sense, and the right tension between human and superhuman realities, it is not impossible to find people and realities of “paradise”.Human realities have always been superimposed on an imaginary and an idea of ”good life”, and this goes back to classical antiquity, to the idea of happiness in the polis, reality and paradise are in tension.
Plato created the idea of Sumo Well, a super-human reality where, in modernity, it was Kant who approached the think of ‘sumo’ of a well-consumed, thus its highest good, became two elements in the sumo good, happiness on one side and ideal from the other.
He thus presented his restraint in order to configure himself as a morally conditioned consequence of moral action, in his famous imperative: “he acts in such a way as to be a model for others,” but in Aristotle the good juice had two prerogatives in his writing ” Ethics to Nicomachus, “Aristotle argues that happiness is 1) the greatest good desired by men and 2) the end of human actions, is God as motor-immobile.
Neither Aristotle’s motionless motor nor Kantian idealism solves this tension between human happiness and reality lived, in times of crisis, in wars and situations of wrong politics, this tension goes high and gives man the sensation that there is no way out to tension, because after all happiness does not exist.
In the popular imagination of Brazil there is a presence of this paradise in nature, “my land has palm trees” or in the words of Nelson Rodrigues: “Brazil is a landscape”, and still in Machado de Assis: “I did not, the sky and the mountains, the woods and the rivers. I already found them ready “and many other examples can be found, but the Platonic-Aristotelian-Kantian tension between “sumo juice”and “good “remains in this brazilian imaginaries.
It is possible to descend human realities and not lose it, we put here already how to live in times of crisis of Edgar Morin and Viveret: safeguarding values, it is not about not knowing the world around, but live in peace to do its part well done: acting on their values and defending them even when everyone imagines that this is “naive” or even impossible, there is something fundamental in this: to take these values to “relationships.”
A symbolic biblical passage for this is Jesus who ascends to Mount Tabor, Jesus is transfigured and appears a paradisiacal image, although it is the Trinity, the apostles think that Jesus is with Moses and Elijah, and affirm in the passage of Mk 9: 5, “Master, it’s good to be here. Let us make three tents: one for you, one for Moses and the other for Elijah. “In order to remain in this reality where the essential relationship is between these three persons, Jesus, after asking them not to tell anyone, goes down with them from the Mount and “reality”, but it will always be present among men.
When this reality is present, “Where two or three are gathered together in my name, there am I in the midst of them” (Mt 18:20), but it does not mean being in a church or a specific place, but being in the relationship with others, what it means to be in the Supreme Love, this is the true God Sumo, because he is Sumo Love.
When this reality is present, “Where two or three are gathered together in my name, there am I in the midst of them” (Mt 18:20), but it does not mean being in a church or a specific place, but being in the relationship with others, what it means to be in the Supreme Love, this is the true God Sumo, because he is Sumo Love.
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