Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

There is little philosophical literature on meekness, but on fears and hatreds are abundant, we explored this in the posts of the previous week, now we want to mature and overcome both the hatreds, the fears and especially the hurts that entered our lives is necessary something related to temperance, meekness and of course a good deal of critical wisdom.

It could be combined with peace, with tolerance, but they are matters with direct relation to the social, to the just and mainly to some dose of power in the positive sense that we said in our previous post, inner peace or resilience interior as a form of tolerance are nothing other than the negation of the external social and human context.

Meekness is that force capable of even before the contradictory being able to hear, argue and in many cases just shut up until the other person can hear.

Unlike “inner peace” or the social concepts of peace, it is a peaceful way of looking at the world, the Other beyond its limitations, its momentary or habitual outbursts, and is able to convey serenity and calm in hostile environments.

Fears are born of immaturity, incomprehension or fragility in the face of a situation, the use of arms does not lead to greater meekness, leads the attempt to take fear to the other, but almost always this builds an escalation of hatred.

Now it can be conjugated with the idea of ​​social peace, the Roman pax foresaw the submission of the peoples, the Pax of Westphalia, which was nothing more than a treaty of religious tolerance that would lead to a political peace, already the eternal right of the state of interfere in a conflict, even with violence if necessary, this returns the discussion in the Brazilian reality.

Kant argued that “by the use and predominance of reason, by the constitution of the individual sphere, the construction of the modern individual,  by the establishment of the public space for the debate and resolution of social conflicts,” such was the constructive model of the eternal pax of modernity, without meekness, a dose of interpretation of hermeneutics of interpretation.

This discourse reminds Heidegger that he has an essay on Serenity (1959), Byung-Chul Han recalls that “serene courage to face an essential fear” [Heidegger], and when this fear lacks, the identical remains, is at the mercy of the “silent voice” that “awakens him with the horrors of the abyss.”