Arquivo para May 19th, 2022
Serenity and true peace
19
May
We have already posted a history of peace: Romans Pax, peace 
of Westphalia agreement between Catholics and Lutherans on the secularity of the state and the perpetual peace of Kant, each one who thinks of structures and peace agreements that have not shown by the ineffectiveness of being able to establish peace.
We enter into ontological aspects with the question of Serenity proposed by Heidegger, which includes aspects of origin and territoriality of peoples, these are almost always the factors that are decisive for peoples to go to war, but little thought in peace agreements.
If we almost always live under some tension, it is important to understand if a peace is possible beyond human issues, which of course must be resolved, as they need men who are truly peaceful and have ontologically resolved this issue internally and help humanity in the ways that lead to lasting peace.
Heidegger’s philosophy develops how much man has advanced in reason, technique and science, but it has lost its own foundation of Being reduced to the Being (the thing without a soul), it loses its originality (differentiation from originality only because it deals more with original peoples of the Americas), he thus begins his own essence (he sees it only as subjectivity) and loses the power of re-presentation that comes from it, he loses an essence that is not secondary, but primordial.
In his conclusion to Serenity, Heidegger contrasts the immediacy and lack of meditation that we have today: “There are, therefore, two types of thinking, both in their own way, respectively, legitimate and necessary: the thinking that calculates and the reflection (of the Nachdenken) who meditates. […] a thought that meditates arises as little spontaneously as the thought that calculates. Thought that meditates sometimes requires great effort. It requires a long workout. It needs even more delicate care than any other true craft. However, like the farmer, he also has to know how to wait for the seed to emerge and mature” (HEIDEGGER, 1955, p. 13-14).
Serenity, meditation on the need for it to understand the originality of each Being, of its presence in a certain Region, requires more than a momentary exercise, it must be lasting and aim at eternity.
In the biblical reading we find the deepest lesson of Jesus to his disciples about peace (Jn 14: 27): “Peace I leave with you, my peace I give to you; but I do not give it as the world does. Do not let your heart be troubled or intimidated”, is a lesson also for the peaceful and for those who love peace.
HEIDEGGER, Martin. Serenity. Translation by Maria Madalena Andrade and Olga Santos. Lisbon: Instituto Piaget, original version is from 1955.
Serenity, originality and peace
19
May
Serenity refers to the idea of a super quality of Being, it comes
from the Latin serenus, which is different from patience which comes from patientia, “resistance and submission” and is rather confused with serene.
Three qualities of the Self can be directly linked to serenity: peaceful, which means solving problems with peace, calm, which means keeping your inner peace at peace, and clear, which means expressing and communicating peace with clarity.
Heideger wrote a booklet on Serenity, at the initial chapter end it with a sentence that expresses in philosophy a synthesis of serenity: “when serenity towards things and openness to mystery awaken in us, we should reach a path that leads to a new ground. On this soil the creation of immortal works could put down new roots” (Heidegger, 1959, p. 27).
We are lacking in the conception of Being and that Heidegger highlights in his idea about the originary the idea of Region, as it was translated from German, but a nation could be the locus of belonging as Being in its true originary identity, Heidegger wrote:
“We are not and never are outside the Region, since as thinking beings […] we remain on the horizon […] The horizon is, however, the side of the Region facing our power of representation (Vor -stellen). The region surrounds us and shows itself to us as a horizon” (HEIDEGGER, 1959, p. 48).
Here it is necessary to return to a dilemma in Heidegger’s thinking, considering that being in the midst of the Region is to remain on the horizon: to be, but not to be, on this original path, means that it is a revelation of the Region, which becomes visible to the being, in it his Being is.
The philosopher states that serenity presupposes being free (Gelassensein) and the Region itself (Ge-eignet) and entrusts to the serene entity (gelassen) the guard of serenity. Now, if waiting is fundamental and decisive, what we are talking about is the appropriation to which “we belong to what we wait for” (Heidegger, 1959, p. 50)
The author does not ignore the absence of this concept in the West, a historical lack of knowledge: “the essence of thought cannot be determined from thought, that is, from waiting as such, but from the other of oneself (Anderer seiner selbst), that is, from the Region, which is insofar as it is religionalized” (Heidegger, 1959, P. 51).
This is where contemporary wars are based, without forgetting that many of them had their origin in the dispute over the territories of native peoples where their Being was completely ignored.
HEIDEGGER, M. (1959) Serenidade (Serenity). Lisboa: Instituto Piaget.
