The Truth Beyond Practice and Action

22 Nov

The truth of the so-called post truth must be read not from fake news, from editorial groups that are almost always polarized and full of the “doxa” (private opinion), but from a teleological search for truth beyond cultures, intolerances and ideologies.
The interpretation of how Gadamer sees this issue relating violence / non-violence comes from the lessons given by Heidegger in the 1920s in Aristotle’s Phenomenological Interpretations (Heidegger, 1992), where he penetrates the dialogical structure of Phronesis, which is practical-oriented wisdom in Greek philosophy it is distinguished from
episteme and techné.
I open a parenthesis, because this is important and what is the relationship with a policy increasingly subject to the “practical” direction of action and a certain type of violence, because even the perspective of change can not distance itself from what Jacques Ranciere calls Engagment, I would say being more direct, that there is a lack of prudence and tact with practice.
It lacks a notion of mutuality, a fundamental notion in Gadamer’s thought, which emphasizes the dialogical and
practical trait present in his project of philosophical hermeneutics, which may seem a distancing from praxis in the pure sense of engagment, but it is not, in his own words Gadamer is a practice that turns to itself without realizing its
fundamentals and without understanding it as the fruit of reflection and therefore of theory.
Whether it is the work of art or the field of education, or even the domain of relations with economic questions, engagment can rob the essence of artistic, pedagogical or economic doing, and this does not mean art, education or dehumanized economy.
According to Heidegger’s lectures and the Aristotelian philosophy of rhetoric, in addition to phronesis (practice), there are two other features of ethos: appeals to arete (virtue) and eunoia, that is, good thinking or goodwill that cultivates others to receive it.
Thus the practical action without the necessary acceptance of the others, then enters the Other without the virtue can become hypocrisy or unreliable, without the sympathy of the listener can become a disgusting speech without appeal, even with kind and sweet words.

HEIDEGGER, Martin. Phenomenological Interpretations with Respect to Aristotle: Indication of the Hermeneutical Situation. Trad. scored by Michael Baur. In Man and World, 25, p. 355-393, 1992.


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