The Just, wrath and serenity
21
Jun
Martino Bracarense, an author from the 5th 
century AD who is little known but is one of those responsible for the days of the week in the Galician-Portuguese language Monday, Tuesday, etc., stated that “Anger transforms all things that are best and fairest into their opposite”, There are many philosophical, psychological and even poetic reflections on anger, William Shakespeare stated that: “Anger is a poison that we take waiting for the other to die” (the photo on the side is by Andre Hunder on unsplash).
In stormy times, to maintain justice and serenity, a great effort of character and temperance is necessary because the normal thing is to react to the pain of hatred with some form, even if disguised as hatred, Aristotle stated: “a desire, accompanied by pain, to perceived revenge, due to a perceived disregard towards an individual or his neighbor, coming from people from whom disregard is not expected” (Aristotle’s Rhetoric).
What does accompanied (anger) by pain mean? This requires Aristotle’s definition of pathê: “emotions are all those things because of which people change their thoughts and disagree with their judgments, being accompanied by pain and pleasure, for example anger, pity, fear and all other things similar to their opposites”, is clearly not an exhaustive definition of anger, as it would require psychological and pathological elements and a more in-depth analysis of the topic.
The important thing is to know that it: escapes justice, produces intemperance and is placed in a sequence of structural hatreds, it ends up creating a total absence of serenity, of capacity for reflection and, in the end, it produces a great source of injustice and even even psychopathologies.
Another point is to think about the antidote to this state of mind, often cultural, structural and produced by those who believe they defend peace, of course in essence these same individuals are themselves pathological cases, because disguised anger, or as the popular saying goes “distilled poison”, unlike medicine, is not antithetical, it is poison in continuous and progressive doses.
Where then to find serenity? The answer is simple in hope, the very hope that waits, that breathes and that meditates and contemplates, a theme exhaustively elaborated in Byung-Chul Han in almost all of his themes, In the swarm where he exhorts “respect” as the only form of symmetry, silence and contemplation in “Vita Contemplativa” and the concept of affective tone in his work “Heidegger’s heart: about the concept of affective tone”, although he never sites the term directly, I think that is what he ultimately intends to contribute to contemporary thought to recover its ability to think, contemplate and Be.
The religious thought of our time also needs to recover more than serenity, sobriety, because they seem to be enveloped by certain intoxications of our time, as stated by Judeo-Christian thought, the wind came and God was not there: “after the earthquake there was a fire , but the Lord was not in it. And after the fire there was the murmur of a gentle breeze” (1 Kings 12) and the storm of Jesus among the sleeping apostles and a storm happening is also famous, He wakes up and tells the sea to calm down to the astonishment of the apostles (Mk 4,39).
The Just and reconciliation
20
Jun
Justice practiced only in a legalistic way and
without any mercy is only human and does not presuppose social peace, it incites hatred between adversaries.
The social contract established in modernity, actually comes from the idea of Absolute by the first contractualist John Hobbes (1588-1679) and also from the idea of Machiavelli’s The Prince, in fact transfers all rights and justice to the State and this does not mean that he does not practice injustice, in modernity we know that he does.
Also at the height of idealism, Hegel (1770-1831) developed a teleological idea of the Absolute, which is an abstract figure even though he characterizes it as a “substantial power”, which at the moment of its subjectivity and singularity of this concept manifests itself as a universal substance, which through its abstraction If it is effective as a kind of singular self-awareness, replacing the idea of essence of Ontology, it is something abstract indeed.
The idea of justice translated in the Just by Paul Ricoeur, Habermas and other authors is the idea that it is not the singularity of a substance, but must be embodied in something concrete which is the Just, this potentially can and should develop within what is moral and ethical, in classical antiquity the philosophers, in particular Plato who sought education for citizens, he should have the virtues, aretê, which in its most precise meaning means excellence, and Aristotle develops it as phronesis, which is the politician.
It seems like a lot of abstract theory, in our view Hegelian idealism really is, but the virtues and political excellence of each person is not abstract, it means the ability of each person to exercise politics considering the rights of the other and the ethical responsibility towards social goods, in particular, the common good.
Reconciliation is always that conflict situation where it is possible to review each person’s social responsibilities and the different ethics of social positioning, if someone commits a serious or minor offense, it is always possible to find the Just, that point at which the parties involved can establish a type of private social contract, minimizing damage or loss to the parties involved.
The biblical reading says if you do not reconcile with your brother, he will take you to the judge, the judge to the court and from there you will go to prison, so it is better to reconcile first.
The Just sees the Other and is delicate
19
Jun
Paul Ricoeur in his two volumes of The Just will
dedicate himself to unveiling this relationship, which involves power relations, starting with the cry that is considered fair: “This is unfair!” he says in the preface of his book in reference to the first chapter of R.J. Lucas’s book “On the Justice” (1955) and recognizes it as a proclamation of a protest.
As in much of Paul Ricoeur’s work, it is in recognizing the face of the Other that we must understand the principle of Justice, but he makes a long analysis of John Rawls’ work “Theory of Justice” because it does not ignore power relations and their influence on the vision of current justice, even Habermas analyzed it.
The experience of injustice is made by ourselves as well as by other individuals and even more so by human groups, especially those who are at war because they consider the theft of their rights to be serious, but the experience of injustice requires deep reflection, especially in those cases where there is violence against victims and social injustice.
Ricoeur takes up Aristotle to analyze the “good life”, but it is necessary to clarify that it is not the pejorative sense of good life of scoundrels and opportunists used in common sense, in Aristotelian and ancient Greek language the good has an eminently ethical meaning, that is , the good that one seeks is inseparable from the good of the other, thus seeking peace and not conflict or the usurpation of goods as Eduardo Galeano classifies all wars, it is beyond any reprehensible selfishness, which demeans the subject, preventing him from achieving and be respected on a moral level.
In the essay truth is justice, from Justo 2, Ricoeur refers to the same expression that serves as the title of his book The other as a self, where he comments: “The formula of « Self as an other» is in this sense a primitively ethical formula, which subordinates the reflexivity of the self to the mediation of the otherness of the other.”
There is a deontological dimension that is not far from the theological in his thinking about the Just, Ricoeur’s ethics are not limited to the monologism inherent to Kantian formalism, present in John Rawls, at the same time that he refuses to appeal to feeling, let’s say to “heart” has a dimension of “delicacy” in respect for the Other.
Byung-Chul Han remembers in his book “On the exam” that only one relationship is symmetrical (we would say horizontal, without the power relationship): “respect” and it is this respect that leads us to understanding the Just in relation to the Other.
Thus, those who practice justice rarely seek the spotlight or their own shine, they know that in essence what they do is a relationship of respect for the Other, different and diverse.
Ricœur, P. (1995) Le Juste 1. Paris: Éditions Esprit.
New record for the blog, ontology and peace
19
Jun
We surpassed 50 thousand monthly hits on this
blog, it should reach close to 60 thousand at the end of the month, it is already a new record, the last one in a long time was above 30 thousand.
I credit this to our current developments on ontology, the resumption of the question of Being hidden by the absence of a philosophy that understands Being (the things that are present in real life) and contemplates the whole man, revealing the relationship with Being, in our personal joke: the Being of entities (in portuguese appear Being sick).
We do not fail to touch on the issue of contemplation, the need for a true spiritualized asceticism and an authentic religion that preserves the life and dignity of all.
It is in connection with our analyzes and constant calls for peace, the escalation of conflicts worldwide puts civilization itself in crisis and how in the period before the war many narratives distort the true causes and dangers of war, new types of colonialism and discourses that ignore the Other, so in addition to frequent readings of Byung-Chul Han and Heidegger, central points of our posts, we do not fail to analyze everyday life and other authors such as Paul Ricoeur and Edgar Morin.
I thank the readers and we will keep the website and blog independent and without any sponsorship.
The clearing and the forest
18
Jun
Ontology is that scientific vision where Being 
must be present, even if wrapped and unfolded around beings, beings are that which designates everything that “is”, that is, it refers to the present participle of the verb to be, thus Heidegger will thinking about what the being of beings is, in short, everything that is related to the world we live in, but never forgetting that it is in it that Being lives.
Thus the philosopher thought of truth from the Greek word alétheia (a- no, lethe – hidden), this is the act of unveiling the truth of Being and its relationship with beings in time, truth is then distinct from the common concept that considers it as an objective descriptive state.
For Heidegger, however, there is a fundamental difference between Being and Entity, Being refers to the foundation of existence and ways of existing, while Entity corresponds to concrete existence, or, human reality, as a presence in the world, thus generally we think about the Being of Entities (the cacophony is intentional here) and not Being as Being.
Being as Being is this being-there (dasein without an exact translation, in my view, into Portuguese), the one that “exists” being the only entity that exists, the others are, but do not exist (as consciousness , or more recently as sentience) even though animals can have emotions and affective reactions.
In other words, sentience is the ability of beings to feel sensations and feelings consciously, thus avoiding negative, violent or temperamental reactions.
So the clearing is that encounter with your own truth, in the middle of the forest, there is a space where everything is revealed and our true Being meets and encounters the Other.
The being of the being, projected onto merely mundane things: money, facilities and achievements, finds a space for its active and contemplative life, everything around it is revealed, re-enchanted and has meaning, it is not easy or simple because the forest is still there and we continue to explore it in search of “beings” and we even find them, but again we have to go in search of new ones because it is not yet the clearing, it is different from Plato’s myth because there is a dual world there: the world of ideas and the world of the senses.
Modern man needs to place himself at the center of his Being and have a relationship of transitory ownership with entities, everyday things and the real world.
Modern man needs to place himself at the center of his Being and have a relationship of transitory ownership with entities, everyday things and the real world.
In the biblical narrative we must always love the Other, even asking and praying for those who do not want our good, this limits us from shooting at beings as Being.
Tensions and pressure for peace
17
Jun
The G7 summit managed to bring together 90
countries and met without the presence of Russia and without the approval of China, which considered Russia’s participation essential, the Kremlin’s reaction was ironic in relation to the meeting that demands that Ukraine’s territory be kept in In all its integrity, despite Zelensky’s diplomatic victory, the war battle continues to be cruel.
On Thursday (13/06) the USA signed a ten-year cooperation pact with Ukraine, which puts it on an equal level with the partnership with Israel, however a Russian nuclear ship that arrived in Cuba raises the level of tension close to the famous missile crisis in the 1960s, although today global involvement in the crisis is much greater as much of Europe feels threatened by Russian military incursions and militarization is increasing as a more nationalist political turn evolves.
In addition to the 7 countries that make up the G7 US, UK, Canada, Canada, Italy, Japan and France, another 82 countries attended the meeting that discussed a possible peace agreement in the war in Eastern Europe, highlighting the presence of Pope Francis, remembering that the Vatican is also a sovereign state.
Also noteworthy is Prime Minister Modi of India defending the well-being of the Global South, emphasizing the importance of Africa in global affairs, a point that escapes much debate, but some aspects of colonialism still survive, both in the economic and social aspects. cultural, and the defense of these countries is essential.
In 1918, with the end of the First World War, American President Woodrow Wilson proposed a “peace without winners”, although Germany should be better analyzed in the agrément (in the photo the countries of the Treaty of Versailles, 1919, which established the borders).
Little known, the 14 points that established a new peace policy after the Second World War, known as the 14 points, were the following: 1. Open diplomacy without secret treaties, 2. Free economic trade on the seas during war and peace, 3 .Equal trading conditions, 4. Decrease armaments among all nations, 5. Adjust colonial claims, 6. Evacuation of all Central Powers from Russia and allow it to define its own independence, 7. Belgium will be evacuated and restored, 8. Return of the Alsace-Lorraine region and all French territories, 9. Readjustment of Italian borders, 10. Austria-Hungary will be given an opportunity for self-determination,11. Redraw the borders of the Balkan region creating Romania, Serbia and Montenegro, 12. Creation of a Turkish state with free trade guaranteed in the Dardanelles, 13. Creation of an independent Polish state and and 14. Creation of the League of Nations.
Today there are new issues such as the real borders of Ukraine, the lack of a territory for the Palestinian people (Hamas is just a group from this nation), the forgotten Kurdish people, the conflicts in the Kashmir region (there is an Indian and a Pakistani one) , the end of conflicts and tensions in Africa that hide new colonialism and some guarantees of peace on Russia’s borders that can very well be understood (Russia calls them “neutral” regions) and the complex tension Taiwan x China.
Ultimately, it is not impossible, but it is necessary to draw a global map of peace and isolate governments and groups that threaten the freedom and autonomy of people.
Stories of a future life
14
Jun
There are many visions and even prophecies
about the contemporary polycrisis, it goes beyond thinking and reaches social life, politics and wars on a worrying scale, but the
The question is what are the reasons to have hope, and at the same time what Edgar Morin called “resistance of the spirit”, in the final sections of The crisis of Byung-Chul, he criticizes current politics: “political narratives offer the perspective of a new order of things, they paint possible worlds… we drag ourselves from one crisis to the next. Politics is reduced to problem solving. Today we precisely lack future narratives that give us hope.” (Han, 2023, p. 132).
The solution to specific and emergency problems is the solution to great problems, the “works” it can be visible and bring popularity to those in power, when they should have both the long-term perspective and the notion that they are short-term solutions implemented sparingly that lead to long-lasting, sustainable and effective responses and concludes Byung-Chul: “every action that transforms the world presupposes a narration” (idem) and thus there are few cases of immediate responses that are lasting.
There is a well-known narration that a young woman asks the man who was planting dates “why do you waste time planting what you are not going to harvest”, the man turned and he replied: if everyone thought like you, no one would eat dates.
The idea that things can be quick and simple is present in today’s storytelling: how to lose weight effortlessly, how to learn this or that complex job in just a few lessons, how to speak clearly and simply about a problem with a complex solution and many other “magic” formulas that have little magic and enchantment, are narratives that aim to sell and easily consume products whose effectiveness is questionable.
The first idea is to understand medium and long-term solutions, second is to be suspicious of easy solutions that are not lasting and third to admit that a complex problem it requires a longer narration and silent listening to different voices and different listenersto listen carefully.
To a biblical saying that says that the Kingdom of God is like a mustard seed (one of the smallest seeds), you plant it, in years it grows and becomes a leafy tree and only it depends on its own nature and waiting time (Mark 26-27).
Says Byung-Chul Han in his final paragraph: “in the world of storytelling, everything is reduced to consumption. This blinds us to narratives, other ways of life, other perceptions and realities” (p. 132-133).
Han, Byung-Chul (2023). A crise da narração. Trad. Daniel Guilhermino. Petrópolis: ed. Vozes.
Justice, fairness and morality
13
Jun
The three words are important at a time of great crisis in thought (what is), what is an idea, and the idea of justice or the just, explored by current thinkers such as Jurgen Habermas (we mentioned in a previous post on the issue of including Outro) and we quote in passing the two volumes of Paul Ricoeur o Justo (volume two published by Martins Fontes) although the author himself says that it is an essay, he penetrates a deeper aspect, the question of truth and morals.
Reading the text, Inclusion of the Other by Habermas, clarifies that in philosophical terms, that morality in John Rawls, in Kantian terms, has differences between Kant’s original political liberalism and Kantian republicanism, which is how Rawls defends it, this would be enough, but there is a long analysis in Volume 1 by Paul Ricouer on justice in Rawls.
To understand Ricoeur’s book 2 it is necessary to understand that for the Greeks the first philosophy is that which for them, and the ontological resumption has to do with this, metaphysics as questions about Being, existence, the cause and the meaning of reality and physis (nature) must be placed prior to the second, aspects linked to logic and ethics.
Book 2 addresses what seems most essential in Ricoeur, although he confesses that it is an essay, its goal is “to justify the thesis that theoretical philosophy and practical philosophy are of equal levels; as none of it is first philosophy in relation to what Stanislas Breton characterized as the meta- function (I myself defended this reformulation of metaphysics in terms of the meta- function, in which “the maximum genres” of the dialectic of Plato’s last dialogues would be united and Aristotelian speculation on the plurality of the meaning of being or beings) “ (Ricoeur, 2008, p. 63) … but he did not speak (initially it was written in a conference) about this but rather about the two second philosophy.
His analysis is based “initially, thinking about justice and truth without each other; in a second moment, think about them in a way of reciprocal or crossed presupposition” (Ricoeur, 2008, p. 64) and this undertaking “has nothing revolutionary, it is located in the line of speculations about transcendentals…” (idem) .
When approaching the first stage of the analysis: “I thought of Rawls’ statement at the beginning of Théorie de la justice: “Justice is the first virtue of social institutions, just as truth is the first virtue of theories” (pg. 65) and There the author takes up the ethical part of another text of his: Soi-même comme um autre, to “guarantee the eminent status of justice”.
The idea developed there is that this triad leads to “equity”, it is not the dualism between the Self and the Other (the next one also uses Ricoeur), “the triad belongs to the horizontal axis and does not consist absolutely in the simple juxtaposition between the self, the near and far; it is the same dialectic of the self. The desire to live well roots the moral project of life, in desire and lack, as marked by the grammatical structure of the desire… but without the mediation of the other two terms of the triad, the desire for a good life would be lost in the darkness of the variable figures of happiness… I would say that the short circuit between wanting a good life and happiness is the result of ignorance of the dialectical constitution of the self” (pg. 66).
The author formulates the idea of distance in these terms: “fair distance, a middle ground between the very little distance typical of many dreams of emotional fusion and the excess of distance fueled by arrogance, contempt, hatred of the strange, unknown. I would see in the virtue of hospitality the closest emblematic expression of this culture of just distance” (pg. 66).
Justice on the vertical axis, that of power and norm, is seen by the author as follows: “on the vertical axis that leads to the pre-eminence of practical wisdom and, with it, justice as equity, a first observation can be made regarding the relationship between kindness and justice. The relationship is neither one of identity nor difference; goodness characterizes the goal of the deepest desire and, thus, belongs to the grammar of wanting. Justice as a fair distance between the self and the other, found as distant, is the fully developed figure of kindness. Under the sign of justice, good becomes common-good” (pg. 67).
I consider the triad to be the self, the other and the distant, if also seen as a transcendent alterity, there is another “unknown” that can be divine and a carrier of messages, in network theory for example the “weak link” is considered fundamental , Ricoeur’s essay is rich, however, when returning to the question of the Kantian categorical imperative, which justifies political idealism, I believe that Habermas is correct in stating that this is the mistake in John Rawls’ consistent and very current “A Theory of Justice”. influential.
A part of the biblical reading can expand the concept of this distant as transcendent otherness (Mt 5,20): “Unless your righteousness is greater than the righteousness of the teachers of the Law and the Pharisees, you will not enter the Kingdom of Heaven”, which in the deontological sense one could say “you will not enter into the truth of justice”.
A part of the biblical reading can expand the concept of this distant as transcendent otherness (Mt 5,20): “Unless your righteousness is greater than the righteousness of the teachers of the Law and the Pharisees, you will not enter the Kingdom of Heaven”, which in the deontological sense one could say “you will not enter into the truth of justice”.
Ricoeur, P. (2008) Justo 2: justiça e verdade. (Fair 2: justice and truth and other studies). Trans. Ivone C. Benedetti. Brazil, São Paulo: Martins Fontes.
The forgotten language of the Akkadians
12
Jun
Many narratives from the past were engraved on
the walls, such as the famous Rosetta stone, it helped to spread the Syrian language, the Bible and its students (exegetists are a small part of the most orthodox interpreters of the Bible) we preserved Aramaic and ancient Hebrew, After a century of study, several researchers, including Irish researcher Martin Worthington, helped discover a mural of several found in excavations in the city of Dūr-Šarrukīn, in ancient Assyria and in present-day Iraq.
Historians identified a pattern on the wall repeated by a lion, a bird, a bull, a tree and a plow, but its meaning remained unknown.
Focusing on these studies, the professor at the School of Languages, Literatures and Cultural Studies at Trinity College, in Dublin, states that the images on our walls represent the name of King Sargon II and the constellations reinforce his imperial power at the time, with two first great western empires.
The Assyrian words two five symbols placed in the correct order would function as a sound that would give rise to the name “Sargon” (šargīnu), and would thus mean the power to stop King Sargon II and the historical period has great significance for much for the origin of Arab ancient cultures, such as Semitic and Akkadian, we have already posted here the Semitic extension and whose particularity with the Hebrews gave rise to the contemporary name of Semitic origin, but the Akkadians are not confused with this ancient origin.
They formed the first large centralized empire in the region, they predate the Babylonian period and hence their historical importance, the Semites were a distinct and educated people and did not mix with the numerous Semitic group of the time (Islamic, Jewish and Christian descended from this line). and the Akkadian empire dominated them for 180 years.
The name Semitic comes from Shem, son of Noah (the guy who built the ark) while the Akkadians remain unknown on this origin, but the mural is certainly Akkadian.
The mural also represents specific constellations, some familiar ones such as the constellations of Leo and Taurus, the bird represents Aquila, a constellation in the northern hemisphere, the plow would be named after an ancient Babylonian constellation, epinnu, today known as part of Andromeda and the Triangle Boreal.
The most controversial interpretation defended by Worthington argues that the tree in the Akkadian pronunciation is isu, similar to that of isu, the ancient constellation of the Jaw and thus would complete his analysis giving rise to the name of king Sargon II (šargīnu), Worthington is also known for helping in the current scripts for Marvel’s Eternals and Godzilla II: King of the Monsters and this makes it possible to understand his personality and taste for old narrations a little better.
“The effect of the five symbols was to place Sargon’s name in the heavens for all eternity – a clever way of making the king’s name immortal. And, of course, the idea of extravagant individuals writing their names on buildings is not unique to ancient Assyria,” says Worthington, so in Akkadian fashion the king devised a way to write on walls throughout the kingdom: “Sargon was here” and perpetuated his name in history, emperors and dictators always thought they were gods.
The Other as a political category
11
Jun
In the history of philosophy, Being, Entity and
Essence were three fundamental metaphysical categories, as modern philosophy threw the “dirty water with the child in the basin”, in addition to the forgetfulness of Being as pointed out by Heidegger and his interpreters and dialogues (Hannah Arendt, Hans-Georg Gadamer, Peter Sloterdijk, Byung-Chul Han and others), there is also a rediscovered, or even new, category from outside religious culture: the Other, seen as the “neighbor”, the “brother” or the “faithful”.
Paul Ricoeur wrote about the neighbor and the partner, to differentiate the relations between the two in the modern utilitarian relationship, but also Lévinas (Time and the Other), Martin Buber (I and You) and Byung-Chul Han, in a more contemporary analysis, wrote The Expulsion of the Other, but Junger Habermas’ work “The Inclusion of the Other – Studies in Political Theory” is one, as the title says, that tries to include this analysis within the modern polis, it says in the introduction: “I defend the content rational basis of a morality based on the same respect for all and the general joint responsibility of each one for the other” (Habermas, 2002, p. 7) and condemns the distrust of a universalism marked more by the appeal to difference than “the same respect for everyone extends to those who are similar, but to the person of the other or others in their otherness” (idem).
The author says: this moral community is not just the mere inclusion of the Other (pg. 8)”, but the “inclusion of the other” means that the borders of the community are open to everyone – also and precisely to those who are strangers who are strangers each other – and they want to continue being strangers and constituted exclusively by the idea of discrimination and suffering” (pg. 8 and the entire first part of the book refers to this issue.
The second part refers to a reply and a discussion with John Rawls, who was invited by the editor of the Journal of Philosophy, where he analyzes in terms of concepts, the moral institutions that guide Rawls and clarifies that his reply also serves the purpose of clarifying “the differences between political liberalism and a Kantian republicanism as I understand it” (pg. 8), I remember that also Paul Ricoeur “The Just or Essence”, written in two volumes, also aborted the ideas of John Rawls.
The third part of the book “intends to contribute to the clarification of a controversy that resurfaced in Germany after reunification. I continue to follow the line that I began in the past in an essay on `Citizenship and National Identity’” (pg. 8), but the author knew that the theme would be so current today.
The fourth part was one of the motivations for this post, as Byung-Chul Han talks about Kant’s eternal peace, the author talks about human rights at a global and national level (in Germany obviously), on the occasion of the bicentenary text on Peace Kant’s perpetual, “The light of our historical experience”.
The book will have a no less thought-provoking fifth part on “the theory of discourse regarding the conception of democracy and the rule of law” (pg. 9) and this is all just the author’s preface, and the first topic is about the cognitive aspect of morality, which must be prior to the other chapters, as it presents its foundations.
The author writes: “moral manifestations bring with them a potential of motives that can be updated with each moral dispute” (pg. 10) and thus “moral rules operate by making references to themselves” (idem) and will establish “for this two levels retroactively coupled to each other” (pg. 12).
At the first level, they direct social action immediately, to the extent that they compromise the will of the actors and guide it in a determined way” (pg. 12).
At the second level, “they regulate critical positions in the case of conflict… it does not just say how members of the community should behave… it provides reasons to consensually resolve conflicts of action” and sees this in a way very analogous to Wittgenstein’s language games where polyphony is established.
The theme is close to Byung-Chul Han’s Narration Crisis because both, and this also includes John Rawls and Martin Buber although in quite different ways, as Han clarifies: “the face requires distance. He is a You, and not an available It” (pg. 96), and penetrating Communicative Theory, Habermas’ great thesis, Han sees so much in his idea of psychopolitics in the Swarm from a digital perspective, that the only possibility of symmetry is respect , power relations are asymmetrical, and for him so are communicative ones.
Who is the Other, the one I meet and who is often very different from me, if he wishes me peace, says the biblical passage, we will sit and have dinner together.
Han, Byung-Chul (2023). A crise da narração (The crisis of narration). Trans. Daniel Guilhermino. Brazil, Petrópolis: ed. Vozes.
Habermas, Jürgen (2002) A inclusão do outro – Estudos de Teoria política. (Die Einbeziehung des Anderen – Studien zur politischen Theorie). Trans. Georg Sperber, Paulo Astor. Edições Loyola, São Paulo, Brasil.
