Arquivo para a ‘Linguagens’ Categoria
Non-thought today
07
Mar
Heidegger’s text on Serenity, written in 1949 at
a ceremony commemorating the centenary of Conradin Kreutzer’s death, in his hometown Meßkirch, which, as it was also Martin Heidegger’s hometown, was called to speak at the event, book This is part of your speech.
The text of serenity reveals how much we are induced to a calculated thought that runs from opportunity to opportunity, it is fundamental to understand that what is attributed to the digital world, was already happening long before this, and is not restricted to the digital universe: “ this thought continues to be a calculation, even if it does not operate with numbers, nor does it use a calculating machine, nor devices for large calculations” (pg. 13), even long before the digital universe, he talks about it and says that it is not the one you’re talking about.
The dynamic that many attribute to the digital universe was already very present in modern man: “thought that calculates (rechnend Denken) never stops, never comes to meditate. The thought that calculates is not a thought that meditates (ein besinnliches Denken), it is not a thought that reflects (nachdenkt), it is not the meaning that reigns in everything that exists” (idem, pg. 13), that is, of the late 1940s and before modern computers.
It is worth translating the German words: ein besinnliches Denken (a contemplative thought) and nachdenkt (to think about) and das rechnend Denken (calculative thought).
Thus, for the philosopher there are two forms of thought: that which calculates and that which meditates, and it can be thought that the second does not perceive reality, “contributes nothing to carrying out praxis” (pg. 14), can lead to pure reflection, persistent meditation being “too “high” for common understanding” (idem).
The author says that the only correct thing is that the truth of a thought that meditates appears as little spontaneously as the thought that calculates, both require efforts.
The fact that contemporary man is linked to a way of thinking is because this is the current way in which thought was elaborated and trained, linked to rational and ideal logos.
However, he considers that each person can follow the paths of reflection within their limits and in their own way: “We do not, therefore, in any way need to elevate ourselves to the “higher regions” when we reflect. We just need to linger (verweilen) close to what is close and meditate on what is closest: what concerns each one of us, here and now; here, in this piece of homeland; now, in the present universal hour” (pg. 14).
Of course, Heidegger reflected on the celebration in his hometown, but this applies to all the events we experience in our lives.
Heidegger, M. (no date) Serenidade (Serenity). Transl. de Maria Madalena Andrade e Olga Santos. Lisboa: Instituto Piaget, s/d.
Lonely Voices for Peace
06
Mar
The Uruguayan writer Eduardo Galeano took
a stand against the war, famous for having written “The Open Veins of Latin America”, who was the author of more than 40 books, including The Book of Hugs, which has a recording that was once again published in the youtube for the impact it has.
He begins his speech by saying: “No war has the honesty to confess: I kill to steal” and then goes on to unmask the various false reasons why they try to justify their attitudes, “wars always invoke noble motives, they kill in the name of Peace, in the name of God, in the name of progress” and others, but if they can’t, the media can help, and it’s not just the new media, he said in his time about the mainstream press.
The toxic culture that someone has the solution to the world’s biggest problems, that there is some “enlightened” group, prevents openness to dialogue and finding paths to peace.
The ancient models proposed: the Pax Romana that subjects the people, the eternal peace that is the idealistic model, the peace that solves the problems of social justice, all of them invoke war in the last instance.
There was a time when it was possible for people to take to the streets and demand peace, and call out the authorities for the insanity of their provocative and war-inducing positions, even if disguised in promises of peace as Galeano said, and all of them hide theft, the greed for wealth and the mockery of the people and the poor.
Also of little value are the “elevated” spirits who make beautiful romantic and ideal phrases, which have nothing of reality or serenity, they are just conscious or unconscious alienation, they are voices that flee from the real problems that humanity faces: a civilizational crisis.
The Pope is one of these voices, there are also lone voices in the UN, small countries that despite being in spheres of influence, have the wisdom and discernment that will also suffer if the war prospers.
Eduardo Galeano draws attention in his video that the countries that make up the UN Security Council are precisely those that have the most weapons, and the arms industry is also an economic source for those who own it, but it generates wealth for isolated groups.
There is a lack of unequivocal voices for peace, voices that do not ignore the situation and real positions.
The next and the business
01
Mar
The polycrisis that involves humanity, in the
words of Edgar Morin, which was also adopted (from another perspective) by Adam Tooze, professor of History at Yale University.
In the book Terra Pátria the author has already painted a picture of a reborn nationalism, it is written in the preface of the Brazilian edition written by Juremir Machado da Silva:
“Terra-Pátria, in which Anne-Brigitte Kern collaborated, is the fundamental book for examining the nationalist phenomenon today. Everything is in it: homeland, nation, universalism, identity, ecology, politics, community, etc. The mechanisms for understanding the complex contemporary social network are provided with the clarity usual in Morin’s text” (MORIN, 2003, 14).
However, history has moved in the opposite direction, unable to take a step forward, now wars, ancient utopias and fundamentalist spiritual models (not to be confused with orthodoxy because it is the true foundation of religions and cultures).
The social relationship deteriorates, the blame would be on techniques, individualism or even a wave of demonic possessions, however what happens is simply a lack of an authentic model of solidarity and here utopias and religious cultures must be analyzed.
Utopias because they retroacted models from the beginning of the 20th century, Adam Smith’s nationalism and Lenin’s Bolshevism, religious cultures because they took refuge in fundamentalism.
There is little outside of these perspectives, but they exist, there is hope where each person is treated with dignity, empathy is a model of coexistence and life as a whole treats man as a whole and it is possible to reintegrate him into standards of solidarity and respect.
The relationship with a neighbor is not a business, nor can it dissolve into a “social friendship” which is just a surface of what is truly human, the relationship with the Other.
Not a few authors wrote about this, even Jürgen Habermas addressed the topic, but it concerns the effective relationship between two people and not the generic social or cultural relationship, which generally involve interests and relationships with thought bubbles.
Christian singer Aymeê from Pará went viral when she sang the song “Evangelho dos Phariseus” which talks about child exploitation on the island of Marajó, the fires and the fact that tithe matters more than hearts in many churches that have transformed the message of love into business.
MORIN, E. E KERN, A.B. (2003) Terra-Pátria (Earth-World). Transl. Paulo Azevedo Neves da Silva. Brazil, Porto Alegre : Sulina ed.
The partner and the next
29
Feb
The concrete relationship of social friendship is
only effective in each neighbor, the idea of generalizing social attitudes can be inserted into a culture, but it will only be effective if in the relationship with each person with whom we interact it becomes effective, otherwise it is discourse and ideology.
Paul Ricoeur’s text “The partner and the neighbor”, which is part of the book “History and Truth” not only modifies the concept of historical truth but also reveals that there is only a concrete social relationship to the extent that we are part of our various social circles and to each concrete personal relationship.
Continuous selfishness, prejudice opens the soul into abysses of separation with the Other, makes it a continuum of separation, exclusion leading to disbelief in love and social solidarity.
Changing our attitude, transforming selfishness into gestures of kindness and living in each specific relationship a love that is even superhuman that gives dignity and respect to each being that passes by us, is not altruism or a way of ignoring social conflicts, it is also raising the soul to a stage of happiness with others, and spreading hope.
While the partner relationship is only of personal interest, the partner relationship goes beyond these limits and increases the level of trust, inclusion and different approach to the partner:
When discussing the difference between these relationships, he discusses charity: “Charity does not need to be where it appears; Also hidden in the humble and abstract post office is social security; it is often the hidden part of the social”, Paul Ricoeur in Le socius et le Prochain (1954), and is translated in the 1968 book History and Truth.
The text reminds us that just as institutions can only have corporate relationships, they can also have interpersonal relationships, of affection and solidarity, which make them less cold and less bureaucratic, where we see not a customer or a service more, but a close one in which you may be interested.
I t is not by chance that it is a chapter on History and Truth, because truth is only established between true friends who are close, and if they are partners it will only be to be closer, while maintaining social appearance, even with a spirit of empathy, is not yet the true human relationship if the personal one is not realized in a concrete way.
Thus, social friendship must necessarily involve true love for each person who passes by our side.
Ricoeur, P. : História e Verdade, trans. F. A. Ribeiro. Companhia Editora Forense: Rio de Janeiro, Brazil.
(Português) O próximo e a amizade social
28
Feb
Paul Ricoeur’s text “Le socius et le prochain” (the partner and the neighbor)
has already been explored in this post, highlighting the difference between a limited temporal relationship of partner and a relationship of philia and friendship that can last a lifetime: the next.
We now want to reread the comment made by Henri Bergson on this text, in which he articulates that the “I” starts from a “we” that we construct as an “I”, but that it is not separate from this, so the question arises that “we ” it’s that?
Does it designate these other people that we encounter every day in our family and professional environments, or this diffuse presence of others, of “everyone” that, for example, we claim when we try to make someone understand?
It means that we act in a way that is compatible or incompatible with life in society: “what would happen if everyone liked you?” in fact, there are, to say the least, two very distinct relationships with others: others as structure and others as praxis.
By the first term, this basis is understood as the efficiency of laws, institutions, and even more so, the awareness we have of our incessant visibility in the eyes of society: what is done is done based on the possible existence of others, even when no one is physically “there”, by the notion of another as praxis, we must understand the actions through which someone else, however, this distinction corresponds exactly to what Paul Ricoeur wrote in his book “History and Truth”, written to differentiate between “partner and neighbor”, because not only in the business world, but also in politics and social groups, what is true can be related to some narrative of the “society” belonging to.
We can speak of the presence of the Other as a structure in the sense that the socius designates this place, this simultaneously implicit and legal consideration of an invisible, anonymous, almost abstract other, but at the same time omnipresent, a bit like conditional, who would never cease to be presente, manifest to us in the Present, to become present, but never physically (but mentally, constitutionally).
By “near”, Paul Ricoeur designates the immediate, punctual physical presence of another person I know. We have good experiences of being close in big cities, as there we experience many promiscuous situations (subway, queues, etc.), but at the same time time, this crowd with which I am forced to compose is not made up of “neighbors”, since we do not know them.
If we activate praxis with others, always passing through the “socius” structure, the relationship presupposes a margin of choice, of election, of desire for approximation or rejection, as if our gross salary and our net salary, what is taken away of our salary paid, through supervision by an administrative authority, the “organization”, the State, social security, etc.
Thus the partner is linked to a social “praxis”, while the next depends only on a choice of human relationship independent of the structural relationship to which he is subject.
Ricoeur, Paul (1968) “The socius and the neighbor”, in History and Truth (in portuguese: História e Verdade), trans. F. A. Ribeiro. Companhia Editora Forense: Rio de Janeiro, Brazil.
Procrastinate and do good well
27
Feb
Procrastination means postponing tasks that are normal in everyday life
Credits Harvard Business Review
and other exceptional ones that cannot be postponed, the same Society of tiredness (Byung Chul-Han wrote a book) is also the society of procrastination.
Postponing tasks is counterproductive, when you want to optimize your time and have time to rest, do leisure or meditate, you need to not procrastinate and do the necessary tasks so that there is time available to feel the Aroma of Time (another book by Byung Chul- Han).
However, we can be involved in unnecessary activities, in small and large vices, which in addition to stealing our time, also steal our time to stop, rest and Be.
It is a human problem of all times, for those who believe that this happens because of new media and cell phones, which can be addictions like others, as the ancient poet Hesiod (800 BC) wrote: “leaving your work until tomorrow and the next day” is a human problem.
Harvard researcher Caroline Webb in an article in the university magazine wrote: “this is because it is easier for our brains to process concrete things rather than abstract ones, and the immediate discomfort is very tangible compared to the unrecognizable and uncertain future benefits”, Therefore, activities that take us out of our routine and place us in a social dimension, that is, with the Other, move our brain to “uncomfortable” regions.
Believing that you have to wait until you’re in a good mood to do something is a trap that can lead to procrastination. Joseph Ferrari, a psychology professor at DePaul University in the United States, discovered that the thought “I’m not in the mood to do X task” can lead to a vicious cycle.
Perform small tasks, which professor and researcher Tim Pychyl tested and confirmed the effectiveness of: “one that students started, they evaluated the tasks as less difficult and less stressful, and even more enjoyable than they thought”, so this returns the routine.
Tasks such as making the bed, preparing breakfast, removing the dishes and washing them, and others can also bring a reward, taking away stress and restoring harmony around you.
If done to do something good, and if done well, they also bring a spiritual reward and they often feel an “inexplicable” relief that is the result of doing something well.
Reference:
Webb, Caroline. How to Beat Procrastination, Harvard Business Review, 2016, Access in: february 2024, Available in: https://hbr.org/2016/07/how-to-beat-procrastination
2 years of war and diplomacy
26
Feb
February 24th marked 2 years of Russia’s war
with Ukraine, which the Russian government calls a “special operation”, which has already killed thousands of civilians in Ukraine, which caused a rupture with the West and which has no prospect of a truce and can scale to Europe.
Despite the weakening, Zelensky’s speech promised victory, although he suffered setbacks at the beginning of the year on several fronts, Putin’s speech is increasingly fierce and eloquent and a direct confrontation with NATO forces, the which would be a tragedy for the entire planet due to the war and nuclear potential that would be involved.
In Palestine, Israel continues with bombings already reaching the border city with Egypt of Rafah, in the suburb of Shaboura, according to the Gaza Ministry of Health, 97 people were killed and there were also attacks in some neighboring villages.
Qatar will host a meeting between Hamas and Israel with the aim of finalizing a truce agreement this week, according to Egyptian sources, the United States always considers a definitive peace agreement possible, but continues to support Israel and continues conflicts with the Houthis of Yemen that prevents the passage of American-flagged cargo ships.
A new strategy in Yemen has been tactical forces, led by the United Kingdom (pictured), that assist in both mapping and bombing the Houthis’ land bases, as they have no vessels, carrying out attacks on ships from land bases.
Brazilian President Lula caused a serious crisis with Israel by comparing the current war in Israel with the Nazi period, precisely the biggest genocide and the most cruel war against the Jewish people and provoked reactions from the Netanyaho government, its allies and Jewish Brazilians who They demand equal treatment to that given to Palestinian refugees.
The series of wars and retaliations harden hearts and put into combat the forces that polarize power around the world. There are few countries that do not align themselves, although the hope of peace resists in a heroic way.
As the century-old educator and philosopher Edgar Morin says, it takes resistance of the spirit.
Clearing and the illumination of consciousness
23
Feb
There are different experiences of consciousness
that are different from the rational, of course they are not free from autosuggestion and in a way they all are, because some level of permission we give to an experience that goes beyond our senses, the musical is the most accepted and common cultural one, the spiritual one is the most rare and subject to fallacies and manipulations, but they all make some sense.
The clearing that Heidegger speaks of based on Plato’s myth of the cave is not tied to the rational level, since its ontology is back to Being, and the deepest experience of being will never cease to have a spiritual and cultural touch, but this clearing is strongly linked not to a collective idea, but to the inner and deep Being of each man.
Would it be possible to enlighten conscience in a collective way, what in Christian terms is called “Pentecost”, revival, rest in the spirit and other names, yes and no.
Yes, it is if it is in fact an awareness that leads to human and spiritual elevation, not if it is just self-suggestion through emotional technique and collective suggestion, there must be no falsification of true consciousness and it must not be confused with fanaticism.
The growing global political, cultural and military tension can lead to a state of fanaticism, hatred and social stress never imagined, but it is possible for minds to become alert and a new cultural and spiritual vision to evolve towards a different path, a kind of “help ”.
Walt Whitman was a poet, essayist and journalist from the 19th century, poorly understood and today read and reinterpreted by many authors, although still little understood, he says in his poems:
“As in a faint, for an instant, Another ineffable sun dazzles me,
And all orbs I knew, and brighter orbs unknown,
An instant of the future earth, earth of heaven.”
It can be read on a social level, a cultural change, on a spiritual level (new heavens and a new earth says the biblical reading) and even on a political level.
The apostles of Jesus had this moment provided by the Master himself, they climb Mount Tabor and there they see him illuminated with two other figures (the reading says: Elijah and Moses, it would not be the Trinity) and the ecstasy of consciousness is so high that the apostles Pedro, Tiago and João want to stay there.
Was the Enlightenment an enlightenment?
22
Feb
To analyze the Enlightenment in the light of
Western philosophy, it is necessary to read, of course with an open mind, ontological metaphysics, from Cassirer, his criticism and analysis from the heyday of idealism in the 18th century, “who proudly called himself ‘ Century of philosophy’” (Cassirer, 1992).
This philosophy was considered to have “opened the way to that deepest order from which springs, with pure thought, all the intellectual activity of man, and where this activity must find its foundation, according to the profound conviction of the Enlightenment” (Cassirer 1992) .
The author observes that Hegel, considered “the first to take this path” as a philosopher and historian of philosophy, made a forgotten (Cassirer calls it curious) rectification, which diverges from the verdict that “the metaphysics of Hegel himself pronounced regarding the Enlightenment ” (Cassirer, 1992), recognizing its role and making a reconciliation with it (in photo, Frontispiciul for the L’Encyclopédie ou Dictionnaire raisonné des sciences, .
Having Kant as his main influence, Cassirer was also influenced by Herman Cohen (great exponent of neo-Kantianism at the beginning of the 20th century) and Paul Nartop (one of the founders of the Marburg school) and thus remained trapped in the idealism of neo-Kantianism, but there was still influences on the thoughts of Heidegger, Hans Georg Gadamer and Hartmann.
The scientific question in the 18th century was to find “a determined border between the mathematical spirit and the philosophical spirit” (Cassirer, 1992, p. 34), thus beginning a doubt that would last until the beginning of the 20th century when David Hilbert in a Mathematics Conference announced 23 problems that mathematics should solve to be considered complete, among them the second problem was the consistency of the axioms of arithmetic, that is, that arithmetic could solve any problem that was enumerable.
It was Kurt Gödel who demonstrated that this problem of the finite proof of the consistency of arithmetic is demonstrably impossible, in his second Incompleteness Theorem, which became known as Gödel’s Paradox, the system is either complete or finite, never both.
To help this collapse of scientific rationalism, quantum physics also proposed through Werner Heisenberg the uncertainty principle, which announced that it was not possible to affirm the position of an atom or an atomic particle in a given situation.
Idealism is still a strong current, even in scientific circles, but its logical, physical and mathematical bases have already been dismantled by science itself, philosophers of Science such as Karl Popper, Tomas Kuhn and Imre Lakatos have already announced new postulates.
The consensus is that human thought needs a broader vision, a worldview that is not limited to the so-called exact sciences, recovers the importance of language, the study of Being and a transdisciplinary vision that releases the narrow limits of each area of knowledge. , without ceasing to admit the mysteries, beliefs and original cultures.
Cassirer, E. (1992) The philosophy of the Enlightenment. Trans. Álvaro Cabral, Campinas: Editora Unicamp.
Jonah and the resistance of the spirit
21
Feb
As we approach great tragedies, the Biblical allegory
of Jonah is interesting to remember, even the philosopher Peter Sloterdijk highlights it, even if he is not a Christian, it is good to remember that Jonah is also in the Quran and is an important character for Judaism.
The curious biblical passage in which Jonah was supposed to evangelize the city of Nineveh so that it would not perish, one of the greatest of his time, is believed that out of fear of the Assyrians, known for their cruelty, Jonah tried to flee on a ship to Tarshish, who suffered a strong storm, they discover that the reason is Jonah who is thrown into the sea.
At sea, Jonah would have spent three days and 3 nights in the belly of a whale and would then be thrown into the city of Nineveh to return to his mission. There he preached and Nineveh was converted.
Sloterdijk does not use the terms dualism or polarization, he uses it even before the current global polarization that causes bloody wars and great controversies, the philosopher uses the terms dyad, a relationship between two or more different people in which there is no center but rather polycentrism.
This is basic to understanding who Jonah is for the German philosopher, he sees him as a prophet and worshiper of the God of the Jews, whose duty is to establish the relationship between the divine and the human, and that for humans to inhabit the divine they need to know and reject the human losses in the world.
Sloterdijk’s central question in Spheres I – the bubbles, is where are we when we are in the world? And in the German language there is a specific word for being in the world and being WITH the world, the word is “vorhandensein”, which means “being-in-the-world”, which although it means something else for Heideggeer that would just be “dasein”, it takes on greater meaning.
For Sloterdijk the only bodies that are outside this dyad or this polycentrism “the only bodies that are located without duality in the world are those of the dead” (Spheres I), that is, every time you find yourself in a place you are there and with him, you see him and recognize him.
Where was Jonah when he was in the world? Inside the whale. The whale is part of Jonas’ consciousness that provokes him to think about the outside from the inside. Heidegger had already thought about this pure interior of which we are all victims, a radical and intrinsic space, our unique and first dwelling through which all our impressions, thoughts and affections permeate.
The relationship with the outside is then one of “tension”, it is not only a filter of the outside, but it is also a lens to understand everything, even the inside itself, so being on the “whale” was preparation for Jonas to face it, see that beforehand there is a storm on the ship that is “in the world” and it is thrown overboard.
Our inner path must “help”, illuminate and make us aware of what we are “in the world” and be something else like the world when we have this light.
Sloterdijk, P. Bubbles: Spheres I: Microspherology. Translated by José Oscar de Almeida Marques. Brazil, Sáo Paulo: Estação Liberdade, 2016. (em english: Transl. Wieland Hoban, 2011).
