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Dialogy and nonviolent power

15 Aug

To this day all power has been conquered with some form of force, since the first elaboration of the polis it is present, but even Hegel who elaborated the modern idea of ​​state stated: “[…] although the state may arise through violence, it it is not based on it […]. In the state, the spirit of the people is the custom, the law, and the rulers, ”quote by Byung Chul Han in What is power, but the author will take up another concept from Hanna Arendt.

Arendt’s concept of “space of appearance” leads to the power of language, thus makes it “between space,” so this space “illuminates each time, as one between when men are talking and acting with one another” ( Han, 2019) quoting Arendt.

Arendt will also transform this space of appearance. “Power is what it calls {existence and preserves in existence the open realm, the potential space of appearance between the speaker and the speaker.”

What happens in practical terms is that in the potential space of appearance, dialogue must exist in order to admit the distinction, yet, as elaborated by Gadamer’s hermeneutic circle, the preconception is viewed positively, each person comes to dialogue with his worldview, his preconceptions, and a fusion of horizons is a condition for after dialogue one can reach what is common, what unites in distinction.

Impatience and unpreparedness to dialogue often become an exercise in dogmatic proclamation of preconceptions, and it is impossible to reformulate ideas and actions.

True dialogia says the masters Martin Buber, Mikhail Bakhtin, one can include Paulo Freire, Paul Ricoeur, Emanuel Levinas and many others, the figure of the Other is not always present, and without a deep listening and respect to the distinction.

There is no dialogue. Bakhtin, even being a Marxist where conflict is a form of motor, develops the concept through linguistics, her focus of studies, defining her dialogue: “…. as a description of language that makes all statements by definition dialogical; as a term for a specific type of statement, as opposed to other monological statements; and as a vision of the world and of truth (its global concept) ” (Bakhtin, Marxism and the Philosophy of Language, 1986, p. 506), and the use of this author here is by dialogia.

In Christian thought the fundamental thing is Love of Neighbor, that is, to consider it in all the essence of its dignity as a human person and worthy of divine love, where all its fundamental rights should be respected, including the first of all that is your being. The unity of Being and event is one of the dimensions of Baktin’s dialogia.

In Buber, Tu (Other) is something that goes beyond the person, being the divine present in it, and there can be no verticality.

 

 

 

 

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