Arquivo para July, 2021
The whole, the part and the Being
02
Jul
It was from this theorization of the whole that Werner Heisenberg
started the quantum principle, when he formulated his theory there was no answer from scientific experience, which in itself already contests empiricism, and it was a “theory” which in itself contests that reality is practical, but it was the first attempt, happy because later Physics and Science would come to their rescue, starting from the whole and not from the parts, as proposed by the Cartesian method.
The truth of physics, however, changes over time, new discoveries about new discoveries of subparticles (among them the Higgs boson), the 7 states of matter (it joins the three widely known, the plasma (light liquid), Bose-Einstein states, fermionic gas and polarations superfluid, and there may be an eighth, so there is already a paraphysics.
But there is already, and there always was, metaphysics (later physics), modernity wanted to reduce it to subjectivity (something proper to the subject, but only stuck in his mind), the current ontology, the result of hermeneutics and phenomenology, it recovers by questioning the “veiling” of being, and proposes a clearing, the crisis of humanism is nothing other than this crisis.
The philosophical question about everything is “because there is everything and not nothing” and this supposes ex-sistence, as the question about the whole could be, it is not asked philosophically but only theologically, if there is “everything” which it is the intention that justifies the ex-sistence of everything ?.
Phenomenology recovers intentionality, a subcategory of consciousness in medieval philosophy, with a sense of being directed at something, or of being about something, thus ontological.
Husserl recovered it by directing it to an object, an essential category in modern idealism, but directing it to something that can be imaginary or real, thus including metaphysics and Being.
So the fantastic thing about the existence of everything is not just its existence, but the intention for the Whole.
What is the whole and if it exists is Being, so only He can Be beyond the whole universe that is locus, since in modern physics time is an abstraction, says Italian physicist Carlo Rovelli, who is among the most respected.
F or Christians, the entrance of God into the physis happens with Jesus, says the passage that Jesus asks who they say is “the son of man” (He thus speaks of one of his two natures: divine and human), and he goes to ask the apostles the who they say He is.
The apostles respond (Mt 16:14-16), they replied: “Some say it is John the Baptist; others that it is Elijah; still others, that it is Jeremiah or one of the prophets”. Then Jesus asked them, “And you, who do you say that I am?” Simon Peter replied, “You are the Messiah, the Son of the living God,” and Jesus says he is happy because it was God who revealed him.
Between Being, Nothing and interiority
01
Jul
The first ontological sensation, faced with rationality, was an
attempt to confine Being in its subjectivity (which comes from the subject) in order to make the relationship with the Being an “objectivity” that exists outside of Being (for modernity outside the subject).
As both deny ex-sistence, here it means ex “to leave” and the verb sistere, “to be placed”, so to exist is what is placed outside the being, more than subjectivity is the very essence of Being, beyond of the imaginary and the symbolic, of the imaginary because it is unrepresentable and the symbolic because it means the non-meaning, but there are all essence and existence of Being.
The conception of denying the existence of being, which has to deny even the reason that conceives it, comes from Gorgias (485-380 BC), a sophist whom Plato refuted in a book, for him there was no truth and it can be said that it is the distant principle for relativism.
The existence and reality of Being, although veiled, lies in the possibility of a clearing, on which depends the opening of Dasein, its relationship with the physis (nature in the general sense of the Greeks) and for which the veil that covers the being, and so the relationship with being and interiority.
If we see ourselves only as we see in a mirror, we see the image of our being, if we see as we are, it means that we are able to see beyond it our interiority, our complexity and from them how we relate to the whole of which we are part.
The projection on the exteriority and denial of interiority is part of the emptying of Being in modernity, we are what we do and it doesn’t really matter what we actually are interiorly.
From this emptying, nihilism (nihil – nothing) was born, solipsism (the I and my sensations) and, in a way, subjectivism (considerations only about what is personal, an empty interiority) and a good part of theorizations values in the infernal dichotomies (subject x object) and (nature x culture).
In a more current interpretation, in the Society of Tiredness Byung Chul Han speaks of interiority, in another book The Society of Transparency he states: “today the world is not a theater in which actions and feelings are represented and read, but a market where they are exposed , sells and consumes intimacies” (HAN, 2017, p. 80).
Han, Byung-Chul (2017). Transparency Society. Enio Paulo Giachini. Brazil: Petrópolis, Vozes, 2017.
