The Being, the Greeks and the Sky
21
Feb
Our time lacks a cosmology, a look at the infinite, all civilizations had their 
cosmologies, and our Westerner lost them.
The pre-Socratics, who in their view saw a manifestation when speaking of the question of Being and / or the “possibility” of unveiling (aletheia) or natural “occultation”, that is, what we are is concealed.
Heidegger proposes a re-reading of the pre-Socratics differently from those made by tradition, that is, Plato and Aristotle among others later, because they began to look only at the “us” and in some cases the “us”, but always at a finite dynamics (Sumo Well of Plato) or static (The still motor of Aristotle).
What they understood by Heaven did not extend the senses beyond an epiphany (epiphaneia), to see Heaven as our cosmic origin, a distorted fact in the course of time, and that part of the Christian exegesis did not cease to be a victim once That the theocentrism has as catharsis at the end of the middle age exactly the problem of the movement of the planets and the centrality of the sun, but the question posed was another: the Bible can be interpreted, can there be a hermeneutic question in the biblical reading?
Contemporary Philosophy is almost all rationalist, it is possible through a new cosmology, a possibility of “turnaround” that could reactivate our thinking to the original philosophy, the one that refers to our ancestors and to what we truly are, and not to what we do, which is ideological.
We call experience and phenomenon only the sensible world, without this look at the unfinished, both the infinitely great (not necessarily the absolute) and the infinitely small, as Blackburn (1997) comments on Husserl’s Phenomenology:
“Husserl realized that intentionality was the mark of consciousness, and saw in it a concept susceptible of overcoming the traditional dualism of mind-body. (…) Despite Husserl’s rejection of dualism, his belief in the existence of something that remains after the epoch, or suspension of the contents of experience, associates him with priority to the elementary experiences of the doctrine of phenomenalism, and phenomenology eventually suffered. Part of this approach to the problems of experience and reality. However, more recent phenomenologists, like Merleau-Ponty, do full justice to the world-involving nature of experience.”
There is nothing more difficult for contemporary philosophy than epoché, suspension of judgment on the contents, and unveiling aletheia, because it is vitiated ideologically as well as philosophically.
My homage to the dissertation defense of my student Ramon Ordonhez, on the subject. Blackburn, Simon. Contributions to Philosophy: From Enowning. Indiana University Press, 1997
