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Because idealism is bad

25 Sep

Like many criticisms that use idealism, they may seem exaggerated, or those that fall into the purely “theoretical” field, such as those that practice without foundation, or often empirical, but not quite, there are serious human diseases.

One of them is individual (in the plural, there is more than one type, eg, or group), criticized by the idealists, as it is not caught in the bud, not reprehensible, as in Popper and already commented on posts from previous weeks, but Sloterdijk is clearer: “Enlightenment, which strives to replace and objectify the saber, the silence, or the physiognomic world.

The price of objectivity is the loss of proximity” (Sloterijk, 2012, p. 200), despite a discourse on individualism, the idealist does not deviate from it, there is no proximity.

Distance exists because we are separate from objects, it is easy to argue the object “to itself”, it seems neutral or little “human”, but the damage or harm is caused by any object that is inherent to the subject that invokes or uses, or that it is inseparable from “physiognomic” objectivity.

The author says what kind of wisdom it produces, that which is linked to empiricism as it has historically happened, says Sloterdijk: “or love of wisdom inevitably to its objects and attenuates a coldness of purely objective saber.

A science that annihilates [or tries] in the last vestiges of philosophy under the guise of a lens also breaks the last strands of the sense of closeness and intimacy that bind things (idem), is easier to understand by insistent discourse against “objects”, and not a form of production, use and consumption.

But there are also opposing discourses, intimacy or intimidation, which manifest themselves here: “as an atmosphere, a moral-psychological vibration that does not find our civilization” (ibid.), Says the simple pronunciation of this word leads people to think of records, moods, and experiences, and is said to “aim in a mirror.”

There is a point not addressed by Sloterdijk that I also identify with idealism, comes from Parmenides and Plato’s World of Ideas, is the beyond the mirror, the perfectionism that is taken to extremes in our time, beyond the inherent narcissism, perfectionism leads the hype in the treatment of objects, food and consumer goods, and worst of all, there is no shortage of “reality shows” to propel these psychopathies.

On the other hand, Sloterdijk will say that the cynicism arising from this current thinking is also the one that leads us to see how ‘unhappy modern consciousness faces itself,’ I say, collapsing ever near nihilism.

While speaking of difference (we have already stated the preference for distinction), “the knowledge of the cynics belonging to the lords class (Herrenzynikers) rests on a false superiority” (Sloterdijk, 2012, p. 203), springs from a “false smile, ”suggest“ empathy, ”and other ways of concealing the appeal to ignorance, hypocrisy, and the reversal of real feeling.

This is beyond the malaise of civilization, says Sloterdijk, and invokes the offensive of Diogenes’ kynikê (cynical in archaic Greek) who, by proposing to “merge the coin again”, made the proposal to change sides definitively and provide to the powerful a philosophy of resourcefulness (see the picture of Goya “you will not find it” quoted by the author), of accepting dishonesty.

Nothing more contemporary than Diogenes, the Cynic, and the search “during the day” with a flashlight to find the honest man, cynicism reigns, there is little honesty in various environments, looking for it would be crazy, says the cynic.

Sloterdijk, P. (2012) Crítica da Razão Cínica * Critique of Cynical Reason). Brazil, São Paulo: Estação Liberdade.

 

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