Posts Tagged ‘God’
The idealistic religion
24
Jul
Among the Young Hegelians, those who along
with Marx criticized the “old Hegelians”, especially David Strauss and Bruno Bauer, was Ludwig Andres Feuerbach (1804-1821) much better known for Karl Marx’s “Theses on Feuerbach” than for his own work, but his concepts, although criticized by Marx, also influenced him in addition to the other “new Hegelians” also known as the “Hegelian left”.
Feuerbach, coming from a Catholic environment, was educated in Protestantism, from a young age he was oriented towards religion, beginning his studies at the University of Heidelberg, but upon meeting Friedrich Hegel, he abandoned theology and became a student of this philosopher for two years, which provoked profound changes in his thinking and creates what I call here “idealistic religion”, but the God of Christianity is no longer Feuerbach’s god.
Hegel’s idea of the absolute is well known, where his “in itself” which is his “one” is not alienated from matter to finally emerge as “Absolute Spirit”, but man, as a conscious species, is the infinite itself and absolute, being man’s reason for his “liberation” to the detriment of indoctrination or Christianization (Feuerbach, 2013, p. 2-23) this God that man “imagines” is for the young Hegelian now in fact his own being, its own essence, it is necessary to understand that Being for idealists is not ontological Being, but rather an “anthropological” being.
Thus, religiosity, in the idealist analysis, would not be linked to an immaterial being, which transcends the human (idealist transcendence is the knowledge of the object), it is not a timeless and creative Being, but nature itself, in another way Spinoza also explored this .
Thus Feuerbach understands that man’s relationship with his “god”, which is different from other “young Hegelians” (Marx will criticize him), his god or gods, is founded on his own ex-sistence, a subject also explored in ontology, but seen as a relationship with “time” or temporal being.
The idealistic god is the one that man externalizes “is nothing more than the divinized essence” (Feuerbach, 2009, p. 29), in a way even more so as “the history of religion is the history of man” (Feuerbach, 2009 , p. 30) and here lies the dividing line with Marx because he sees history as his “mode of production”, the relationship with work and the means of production to carry it out: feudalism, capitalism, etc. Thus Feuerbach understands that man’s relationship with the supersensible, which for him “exists”, that is, has its ex-sistence, is in fact an “aesthetic pathology”, an amalgamation of mystical feelings that are at the same time the foundation and promoter of religiosity. : “Mourning and pain at the death of a person or at the diminution of light and heat, joy at the birth of a person, at the return of light and heat after freezing winter days or at the harvest, terror at phenomena in themselves terrible or at the least in man’s imagination… (Feuerbach, 2009, p. 49). So the big mistake, even for “religious people”, is to separate substantiality from spirituality, which is, in our view, the essence of false contemporary asceticism.
Feuerbach, Ludwig. (2009) Preleções sobre a Essência da Religião. Trad. José da Silva Brandão. Petrópolis/RJ. Editora Vozes.
Feuerbach, Ludwig. (2013) A Essência do Cristianismo. Trad. José da Silva Brandão. Petrópolis/RJ. Editora Vozes.
The question of spirit in Hegel
10
Jul
Byung-Chul Han criticizes Hegel’s Phenomenology
of Spirit seen “in terms of the forgetfulness of being” (Heidegger’s central theme) as an “arid self” that finds “its limitation to the being that encounters it” (Han, 2023, p. 334), this is not the resistance of the spirit.
Hegel recovers in part, in the epigraph of the last chapter “truth is the whole”, re-discusses the dialectic and its metaphysics in idealism “in relation to “just being” which empties it to a name “that no longer names anything”, consciousness natural… when he realizes being, he assures that it is something abstract” (Han, 2023, p. 336).
This natural (idealistic) consciousness “lingers on “perversities” … “it tries to eliminate one perversity by organizing another, without remembering that the authentic inversion” [occurs when] “the truth of the essence is withdrawn into the being” (Han, 2023, p. 336, citing Heidegger).
In contrast to Hegel’s dialectic, this topic would fill a book, it engages in a dialogue with Derrida and Adorno on the question of mourning and the work of mourning, killing death is not just something secret in the heart of Plato or Hegel (pg. 384), but also reverse the negative of Being.
This work of “tragedy” is distinguished from the “work of mourning” of dialectics (Han, 2023, p. 385), it is what Han calls in other works excessive positivity, not understanding pain (in the palliative society, for example, analyzing the pandemic and the pain itself).
“Tears free the subject from his narcissistic interiority… they are the “spell that the subject casts on nature” (Han, 2023, p. 394), citing Adorno the “Aesthetic Theory” is the book of tears and that contrary to Kant, “the spirit perceives, in relation to nature, less its own superiority than its own naturalness” (Han, 2023, p. 395).
Hegel’s absolute is abstract: “the Absolute is absolute only to the extent that it knows itself as Absolute, that is, as self-consciousness” (Hegel in §565 of the Phenomenology of Spirit).
For true asceticism it is beyond human nature, it leads to an ascension, a new interiority that expresses itself in a more human exteriority, not human self-consciousness (even thought of in religion) but rather that which admits human singularity in the one divine and This is Absolute.
Han, B-C. (2023) O coração de Heidegger: o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s Heart: on the concept of affective tonality in Martin Heidegger). Trans. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, RJ: Petrópolis, Vozes.
Interiority in a time of exteriorities
04
Jul
Modern man has not only projected himself
onto objects (what idealist philosophy calls subjectivity) but there is also an absence of inner asceticism, what projects and builds itself in his soul, are not just values, but a characteristic of being- there (dasein).
This extends more deeply into the disbelief that there is any interiority and then cultivating empathy, altruism, goodwill and sharing the common good is increasingly distant in the face of selfish, narcissistic values and the cultivation of only worldly exteriority.
The Neoplatonists, like Plotinus (205 – 270), believed in monism and in this radiation of light, there is a one or a god (it was not the Christian God) from which emanates a divine source that radiates throughout all creation, in this one light that Augustine of Hippo will rely on this philosophy to deny the Manichaean dualism which he had previously believed and from there he turned to Christianity.
Soul, or anima for the Greeks, is not just an interiority but also what moves it externally, so it is not disconnected from its actions in the world, the distance between the vita activa and the vita contemplativa, was described by many authors, in antiquity Gregory of Nazianzen (329-369), a Christian mystic who is cited by Byung-Chul Han in the Society of Fatigue, and developed more fully in his more recent book Vitta Comtemplativa.
The Jewish festival of the Sabbath (or Shabbat) (photo) is described in Byung-Chul Han’s book as the phatos of the action, which he begins in his book by describing this festival that contemplates God and the Sabbath, for Jewish culture redemption, the immortal (page 107), yesterday time is suspended, that is, the moment of pause in human action for divine action, thus complementing the action.
Exteriority and interiority are related, civilization’s malaise is due to the culture and time we live in, but also interiorities without true asceticism.
In the Bible, when a paralytic (someone with difficulty in acting) approaches Jesus before healing him, he states that his sins are forgiven (Mt 9:5), he gives him full interiority, the Sabbath.
Han, Byung-Chul. (2023) Vita Contemplativa (Contemplative Life). Trans. Lucas Machado, Brazil, RJ: Petropolis.
Courage and Being
02
Jul
The imprudent is not courageous, in ancient times
Plato and Aristotle defined it in a similar way, for Plato courage “knows what not to fear” while for Aristotle it is the moral virtue that lies in the middle ground between cowardice and recklessness.
However, when courage becomes cowardice, it is certainly not when one is prudent and knows the dangers that surround a certain attitude, but if it is a virtue it cannot be far from the truth, so it means that it cannot renounce the truth, under penalty of renouncing the your Being.
But truth is not a vision of data, facts or a position in the face of reality, philosophy and modern physics include a third hypothesis between Being and non-Being, and thus the Aristotelian “middle term” is possible without it being the capitulation of truth.
The theme of anguish and fear, which occurs when there is a threat to one’s existence, often leading people to remain in the dispersion of concern, in Heidegger, this dispersion, which is the way of existing for most people, can only be overcome through an “anticipatory decision” that leads Dasein to accept within it only what is finite, moral or immediate.
Other authors, such as Kierkegaard, who criticized those who had thought of a solution to this concern in a God “imagined” by reason, and in this sense he is correct since it is not deposited in faith, criticize those who had thought of a transcendence of the “God above of God”, which would be a kind of courage of the Being, and this would be the power of being with roots in transcendence, they are right because, not being something divine, “trust in God” transforms into a power located beyond, and thus becomes the confidence in yourself.
There is something in human existence that is a kind of ultimate fear: death, there are those who seek the source of eternal youth, the prolongation of life, but human finitude is something that causes a fatal fear, and in the face of death, very few are those that do not invoke the divine presence, the presence of the mother or some other divine resource.
The Korean-German philosopher Byung-Chul Han clarifies this well: “The modern loss of faith, which concerns not only God and the hereafter, but reality itself, makes human life radically transitory” because living well in each present moment is be in eternity.
Not everyone believes because they need to see the eternal, but Thomas, who lived with Jesus, needed to touch him when he was resurrected to believe that there is the eternal, there is the infinite beyond the human, the Being-there that we are.
What is the universe made of and what is its origin?
30
May
Greek philosophers from the 6th century BC
believed that the four elements of all nature were: fire, earth, water and air, Pythagoras proposed a practically religious school that everything was numbers while Democritus proposed the atom and that they would have rounded, smooth, irregular shapes and smooth, being able to form an infinity of elements, but until the end of the Middle Ages it was believed that fire was composed of one of these particles: the firegist, we owe the chemical table to Dimitri Mendelev who in 1869 organized his chemical elements, previously the alchemist Henning Brad discovered that phosphorus heated with urine residue caused flames and Antoine Lavoisier in 1789 organized some elements into simple, metallic, non-metallic and non-metallic.
Current standard physics has established 7 elements: neutrinos, electron, quarks, photon, graviton, gluon and weak force boson, but there is a more mysterious quantum world that of superstrings, it seems frightening or using the physicists’ word ghostly (Einstein used it the first time realizing that there is a third state in quantum physics in which the element is neither nor is it, later called the Included Third).
The most convincing theory of the universe until recently was that of the Big Bang and an expanding universe, entropy, Stephen Hawking was its great theorist, although this theory already existed before, and thus proposed an “arrow of time” in his most important book. famous “A brief history of time” (1988), but James Webb’s discoveries called into question when he found galaxies and celestial bodies at the edge of the universe that shouldn’t be there, now even the arrow of time is questioned.
The important thing when looking at the universe is to understand where everything came from and whether this whole thing and intelligent life, which for now we only find on our planet Earth, had a beginning and more importantly, had an intention.
The biblical “fiat lux” seems to agree so much with the Big Bang theory, before atoms there were waves or “strings” created in the first 10−44 seconds (Planck time) and then subatomic elements were created, in the case of strings, everything It is initially formed by one-dimensional strings that would be divided into “open” strings (linear) and “closed” strings (in loop strength), vibrating at different frequencies that would give rise not only to the 7 elements, but also the molecules that initiate life.
Be that as it may, there was an initial moment, and the form of this “being” must have been preceded by a creative “being”, the paleontologist and Christian theologian Teilhard Chardin proposed that the entire universe would be the body of this supreme “Being” of the “being”, thus he should have a divine and a material (human) reality, thus he proposed that the universe is Christocentric.
It is not possible for the All to have emerged from nothing, and if there is an original form of the All, of some “element” the physical world is composed, thus there is a “Corpus” of this All, with the difference that He is the creator and all the rest created, but created with some substrate of its own Supreme Being, of course the theory for this is more elaborate, but its understanding is simple, we are part of a body, of a group that communicates, the idea of the individuation of the universe is not plausible, because at the beginning we were one thing: a small cosmic corpuscle, a set of vibrating strings (we could even think of a choir making a song), but there was a moment of creation. and Someone created it.
Ascension and non-presence
10
May
Reading this book by Byung-Chul Han, “Heidegger’s heart: on the concept
of affective tonality” is different from the author’s other “essays”, it reveals a first foray into the philosophical world, far from being a treatise, there are already connotations of an original thought.
In times so scarce of authentic thoughts, we are under the crossfire of the new and old Hegelian idealism, and the author demonstrates this not through historical critical analysis, but through what goes deeper into thinkers such as Kant, Hegel, Derridá and his master P .
I would say that the apex, according to my reading bias, is in Lévinas’ analysis, when quoting him on page 68: “The ‘imaginary destruction of all things’, Lévinas’ Epoché, is not followed by a total absence of being ” … “against all formal logical imperatives” (pg. 68), which is reminiscent of Barsarab Nicolescu’s third inclusion, in allusion to quantum physics, is a new logical threshold.
And he continues “There is no longer this or that; there is no such thing as anything. But universal absence is, in turn, a presence, an absolutely inevitable presence” (pg. 69 quoting Lévinas again: “The existence of existence”).
Lévinas even suggests the real experience of this “Il y a” (beeing* in French, his native language), this nothing does not indicate a noun and as such is a “not something” (reminiscent of Han’s non-things), this “ghostly” presence (Einstein called the included third of quantum physics this), “being remains as a field of force… returning to the heart of it from the negation that removes it, and to all degrees of this negation” (again quoting Lévinas, pg. 70).
The suggestive potential of “Il y a” is elevated by logical dissonance: “Obscurity – as the presence of absence – is not a purely present content. It is not about a ‘something’ that remains, but about the very atmosphere of presence, which can certainly appear much later with a content…” (pg. 70, also citing the work of Lévinas).
The ascension of Jesus (photo picture of tiles, Portugal), a global festival this week in many Christian countries is even a holiday, in the light of this ontological vision it can reveal a theological reformulation, because in the biblical reading his departure and absence corresponds to the coming of a third person of the Trinity: the Holy Spirit.
Thus in John 16:13 we read: “However, when the Spirit of truth comes, He will guide you into all the truth; for he will not speak for himself, but he will say everything he hears and will reveal to you everything that is to come”, and in this way he will reveal the truth.
This onto-theo-teleo-logical truth must include a trinitarian logic: the Included Third.
* being in general (ontologic)
Han, B. C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
The return to the nations and the absence of the Whole
24
Apr
In a time of hypercommunication, social media
makes one feel the absence of the Whole, which Peter Sloterdijk calls the Big: “the form of the big in the industrial world insists on the well-known megalopathic stress in expanded dimensions – but then the people on the street must worry, who previously would have supported a Minister of Foreign Affairs” (Sloterdijk, 1999, p. 61), what he did not imagine was that this would have the opposite reaction: the return of patriotism.
However, only unexpected forces realized this effect, while today’s society: “suffering bouts of nausea in the face of its political class, at the moment cannot do more than grant a pause for reflection on fundamental questions” (p. 62).
The author notices the lack of “something”, the emphasis is his, but prefers to “interpret it as the spirit of the agrarian age” and the great empires (pg. 60), and in his agnostic vision, “for her came the critical moment with the “death of God” “ (idem), again the emphasis is on the author.
Thus in the absence of an eschatological figure, in a world that rejects the idea of the sacred, the divine and a human-divine God of Christians, “the form of the Great is changed, filiation pathologies of all kinds become epidemic” (pg . 66), not only in politics, but also in religion, everyone believes they have found a “great one” and heretically places him in the place of God, even in religions an imaginary god of wealth, leisure and even lust, however contradictory it may be. as it may seem.
The book from the end of the last millennium, understands the problem right but in the wrong place, under the theme of “conservative revolution” (a new highlight from the author) it is experienced “two or three generations ago in the Catholic resistance movements in central Europe and the south, probably a great intercultural career ahead – under a religious, culturalist, regionalist banner” (pg. 67).
Returns to a correct analysis: “in the Great modern – the quasi-religious state-national identities that since the 19th century have marked political forms of life in Europe and later throughout the world” (idem), remember Nazism and now in several forms of “national” wars.
The modern phenomenon of this Great One, of the great homeland whether in Israel or Russia, in China or the USA, is nothing other than the absence of a Great Greater, the divine one that leads men to break borders, to live with what is different and to understand the need for a new civilization that sees the planet as a Homeland.
For the great religious man, one may ask where God is, but the divine-historical figure of Jesus and his beyond-Abrahamic vision that surpasses that of these conflicting peoples, proclaimed a universal motto: “Whoever has seen Me has seen Him who sent Me ” (John 12:45).
A power hidden in little ones
19
Apr
Throughout history, the layers of society that had no participation in power
have been ignored, not in authoritarian regimes where this is evident, even though dictators enjoy some popularity due to their power of manipulation and use of force, the majority of society must and the The process becomes irreversible with access through social media, which can be networks.
The power of weak ties, unknown to most manipulators and authoritarians, exists and even if subjected to a harsh regime, in the shadows and in informal media it ends up manifesting itself, however, the power of propaganda and mass media in the mainstream media was immense.
It is true that part of the so-called popular opinion is also subject to traditions and cultures of oppression and manipulation, it was so before, and now it can become perverse, but when used to promote the common good, equality and respect, it can be the only asymmetric force.
Oppression always presupposes a certain consent, by persuasion, by fear or by some circumstantial or historical convenience, but over time, it may take years, a true “public” opinion will prevail and the polarization of the imperial forces at play will weaken. .
How to recognize the wolf and the lamb in this game is simple, and the biblical parable explains it (John 10:12):
“The mercenary, who is not a shepherd
and does not own the sheep,
sees the wolf coming, abandons the sheep and runs away,
and the wolf attacks and scatters them.”
The shepherd knows the sheep and they listen to his voice, says another biblical passage, and he does not act with power, but as a protector and facilitator of the sheep’s path so they don’t get lost.
Infinity is not just “believing”
11
Apr
Having moral and religious concepts does not
always mean that we overcome fear, anguish and the difficulties of life, fervent prayers and preaching can cover up the truth, this keeps many people away from believing in happiness and eternal life.
When something from the infinite touches us in life, not only do we discover the truth, not only a belief in someone (something is to reify the eternal) who is already part of our existence, this invigorates us and makes us capable of helping the world of peace, of hope and true Love.
We know in our hearts that no one can truly probe and know our soul, however, someone peers into our interior, when we love and do something good for others, for ourselves and for humanity, something good invades our being and gives us serenity.
This strength that awakens within led great sages, masters and saints to discover something new that made them progress in true asceticism, they were capable of heroic attitudes, but curiously with less weight than it would be for men who do not know this Love.
When we truly live this dimension, even a certain type of routine and bureaucratic religiosity abandons us, we want to see the Other grow, we want to listen to them and love them as they are.
This way we overcome fear with positive attitudes towards the world and other people, so that what is really True, that is, the human and divine good within us, also manifests itself outside and there is no fear, no anguish because it is a True Good.
The opposite, the constant opposition to the Other, the feeling of always highlighting the difference and the arrogance of being superior in something we do well or better than others, although it seems true, brings with it a feeling that distances us from the Other and from humanity, It is not peace.
If we look at wars, we will always see this principle, seeing others as inferior and smaller than us, so they are not worthy of living, they “deserve” all the evil that is deep down within us and not in these people, the majority of whom are innocent, even if Within each people or nation there are people who would not be worthy of our good wishes, it is not by eliminating them that we build peace.
True peace among men is born from a serene heart, which understands the infinite, and which longs, even in the distant future, for a better life for all, without injustice and wars.
Substance and the essence of Being
04
Apr
Substance is an essential concept of both
metaphysics and ontology, although modernity wants to characterize it only as that which is material, etymology says sub instance, or from Latin it literally means “what is below”, but it can also be “ derived from”.
Dualism sees everything as opposition and affirmation, a primary substance is one that does not have the opposite disposition, for example, a man, a tree or an animal, its opposite does not exist, but it is not yet what designates Being, since these change, they are born with some original form and later modifying they are the foundation of something “derived”: an accident, a sub-instance of man, tree or some animal.
In the 17th century René Descartes proposed a division between body and mind, dividing substance into two categories: res extenso, which refers to physical matter, and res cogitans which refers to mind or thought, the simplified dualism as body and mind , in this century there were opposing ideas: the “atomist” monism of Leibniz and the natural monism of Spinoza.
In the 18th century, this idea underwent two reforms: Hume’s, who criticized the substance as something essential, being just an idea created by the human mind, to give meaning to experience, and Kant’s idealism, the substance is not a thing in itself, but a category of human understanding.
Still within the limits of Kantianism, there remain two possibilities of conceiving a being or an object, the immanent sense, which remains within the scope of possible experience, but acting only through the senses (concepts or cognitive principles) and the transcendent, which admits an immanent god , which permeates all reality and is not separated from matter.
The transcendent is then what takes the subject (hence it is called subjectivity) to the object (objectivity) allowing the concept or cognitive principle.
The idea of a person, or three people in the Christian case, is one that gives being (does not separate it from the object and experience) its transcendence and thus allows spiritual ascesis.
In the Christian case, I draw attention to the Resurrected Jesus who orders and roasts a fish and eats it, not out of necessity, but out of possibility, so he does not affect the substance although he conceives it.
The passage says (Luke 24, 40-43): “And saying this, Jesus showed them his hands and feet. But they still couldn’t believe it, because they were so happy and surprised. Then Jesus said, “Do you have anything to eat here?” They gave him a piece of roasted fish. He took it and ate it before them”, if he didn’t need it because he ate it, remember the last supper.
