Posts Tagged ‘ontologia’
The language as plurality
23
Jun
The problem of interpretation when we are thinking about language
appears as a demonstrative proposition, it occurs when such an interpretation becomes unique and true, Heidegger’s proposal is one of the possibilities of language, but not the only or the main one, when we deal only with logic it does not understand the plurality of language.
This is present in what today is called narrative or discourse, we have already dealt with in several posts when we deal with Paul Ricoeur’s Living Metaphor, but here the issue is ontological: Being.
Science and technique, as well as the ideological narrative does not even touch the essential problem of the question of being, it is focused on what is called natural science or nature:
“natural science can only observe man as something simply present in nature (…) within this scientific-natural project we can only see him as a natural being, that is, we intend to determine the being-man through a method which was absolutely not projected in relation to its peculiar essence” (Heidegger, 2001, p. 53).
This is the reverie of tradition in the conception of language and truth, the one that brings the notion of finitude of being: being is time, for example, accelerating time we think of accelerating being, when in fact it is what causes its emptying , a common theme of the Heideggerians.
We separate the ontological Being from the existential, quoting Heidegger himself, because the analytic falls into another trap which is to link the being to the subject, copula and attribute, creating a structural possibility of language. It is tempting precisely because of its analytic composition, but deep down it is essentially logical and not ontological, Being escapes it.
Such evasion was already foreseen by Heidegger: “the essence of being in its multiplicity can never, in general, be collected from the copula and its meanings” (HEIDEGGER, 2003, p.391).
Language carries its own hermeneutic relationship. Heidegger, based on Being and Time, relocates the question of understanding and the search for truth, which was placed in the scope of the theory of knowledge, and launches it into the existential plane. In this way, the hermeneutic circle emerges, not tied to mere opinion or to functional logicism, nor to the analytic.
Heidegger’s hermeneutic phenomenology brings to light the notion of logos as unveiling, highlighting their belonging to language as the place where the human inhabits, in its finiteness.
HEIDEGGER, M.(2001) Seminário de Zollikon Petrópolis: Vozes.
HEIDEGGER, M. (2003) Os conceitos fundamentais da Metafísica: mundo, finitude, solidão. Rio de Janeiro: Forense Universitária.
The knowledge and doing
22
Jun
The society we live in is a performance society, as 
Byung Chul Han calls it, who did his doctorate at Heidegger, it is a society of doing, but not of knowing how to do.
Remembering “old theorists”, deifying ancient theories that had a determined temporal functioning, constitutes the setback and crisis of philosophy, not of thought, because man as a Being is capable of unveiling and discovering, because there is a forgetfulness of being.
Knowledge not closed in logic, with openness and possibility of new discoveries is the constitutive movement of time, there is not something fully understood and finished, it is constitutive of what happens in time, and it is subject to history, it is knowledge practical and of life, a Lebenswelt as Husserl called him.
Heidegger started from there with the direct influence of Husserl, the meaning of his Phenomenology supposes this opening for seeing things as they manifest themselves, the principle of knowledge.
Thus, there is not something understood, finished, what there is is a comprehensibility in a constant becoming, implying practical knowledge, a know-how that is more than the objective of science, it must be the foundation of every comprehensive act as one that seeks to know.
The essential opening is not for the hermeneutic consciousness as seen by Heidegger a primarily rational act, it is an affective disposition, one of the structural existences of the being-there, it is shown that understanding is always an affective understanding, in the sense of “affecting”.
Interpretation follows affection, but what is interpreting here if not revisions and elaborations of meaning, set in motion, thus interpretation is for Heidegger:
“The interpretation of something as something is essentially based on having-prior, seeing-prior and concept-prior. Interpretation is never an unassuming apprehension of something previously given […]” (HEIDEGGER, 2014, p. 427).
One of Heidegger’s central philosophical problems is the question about the possibilities of language, it is from this that the Being elaborates its worldview, from which it cannot escape, it enables us to understand the world, it elaborates the being-in -world.
Being in the world that would imply know-how depends on the worldview, impoverished and obscured by performance, the demand for efficiency and poor articulation with time.
HEIDEGGER, M. Ser e tempo (Being and time) Translation, organization, previous note, attachments and notes by Fausto Castilho. Campinas, SP: Publisher of Unicamp; Petrópolis, RJ: Editora Vozes, 2014.
