Arquivo para November, 2023
Contemplating or searching for nothing
16
Nov
Byung-Chul Han, in his essay on contemplation,
gives a cruel sentence to Eurocentric Western knowledge: “knowledge cannot fully portray life. The entirely conscious life is a dead life” (Han, 2023, p. 29) and is supported by nothing more than Nietzsche in the context of a “new enlightenment”, one that for Heidegger opens a clearing of Being, albeit from a different perspective.
Quoting Nietzsche, Han writes: “it is not enough that you understand in what kind of ignorance human beings and animals live; you also need to have the desire to not know and learn it. You need to understand that in this type of ignorance life itself would be impossible, under which the living being is preserved and flourishes: a great and solid bell of ignorance must be around him” (quoting Nietzsche, pages 29-30) .
He clarifies that the ultimate objective of a “master” is “to reach a state in which the will resigns itself. The master exercises in order to eliminate the will.” (page 31)
It states on the next page that it cites a parable made by Walter Benjamin “Don’t forget the best” in which he outlines the idea of a happy life, it deals with a businessman who has always carried out his life with precision and zeal, but at a certain moment he throws his clock out.
Then he starts to arrive late and things start to happen without his intervention, and they make him happy, it now turns out to be a “path to heaven”, things happen now when he least expected it, “friends visit him when they least thought of him” and remembers the legend of a little shepherd boy who is allowed on “one Sunday” to enter the mountain with his treasures, with an enigmatic instruction: “don’t forget the best” (page 33).
Benjamin’s parable of inactivity ends with these words: “At this time he was quite well off. He finished few things he had started, and didn’t consider anything finished” (page 33).
The age of hyperinformation, of fatigue, is not a time to search for the truth of being, for what we really are culturally, socially and spiritually; It is a time of searching for nothingness, in times like this, prophets, oracles, monks and sages emerged who fled this temporal void, to find themselves in an infinite totality, one that contemplates all being.
Byung-Chul Han wrote: “those who are truly inactive do not assert themselves. He discards his name and becomes nobody”, it is not nihilism, it is a reunion with the truth that everyone looks for in things and does not find them if they do not look at themselves, at their inner emptiness and their inactivity.
There will be a time when everyone will be looking for the truth, they will say it is here or there and they will no longer find it, it will not be an end, but rather a “new enlightenment”.
HAN, Byung-Chul. (2023) Vita Contemplativa or about inactivity. Trans. Lucas Machado. Brazil, Petrópolis: Vozes.
Inform, symbol and connect
15
Nov
What was missing in the text of Crisis of Narration,
there is also something wrong in “Infocracy: digitalization and the crisis of democracy in philosophy” (2022) of Byung-Chul, the idea that information is in itself incomplete, is present in another book entitled Vita Contemplativa (ed. Vozes, 2023) because there, returning to being, one can find how form becomes narration within being, and becomes in-form.
An excerpt from this book says: “The loss of shared feeling accentuates the lack of being. The community is a symbolically mediated totality. The symbolic narrative void leads to the fragmentation and erosion of society.” (HAN, 2023, p. 91-92). (emphasis added)
Thus recognizing this aspect of the need for being as a symbolic void, which the contemporary narrative in general does not contemplate due to its informational vices, at the same time the author states: “The human being, as a symbolon, longs for a sacred and restorative totality” (page 92).
The term symbolon appears prominently because the author uses it based on a reading of Plato’s Banquet, where Aristophanes remembers that this broken piece of being, which for him was initially spherical and was broken, has this broken piece with a “symbol”.
Now if symbol is a part, united to another part we form a totality, not just in a community, but in every “sacred and restorative totality”, where there are men united for a good and just cause.
Narrative and information in this context, where the part is united, as an important principle defended by Edgar Morin said: “It is necessary to replace a thought that isolates and separates with a thought that unites and distinguishes”, thus the union of distinct “symbols” and that are part of contemporary cultures and peoples.
Thus, the ontological information (proper to being) linked to the context of the narration in its time and the object of thoughts within a diversity, are not a reason for fragmentation but rather for a universe that unites us and makes us more “whole” within our lives. communities.
Contemporary hyperactivity, which not only but also the digital world can lead us to, is itself a world that rejects internalization, meditation and thus, narration itself.
The author writes about this interiority: “Active life, with its pathos of action, blocks access to religion” (page 154), action is part of religious life as much as lay life, what differentiates is that in addition to prudence, our reflections from last week, can lead to a different, fair action that leads to happiness and fulfillment different from pure “action”.
Pathos, to clarify, is part of the Greek triad “ethos, pathos and logos”, while ethos persuades us through character, or by whoever narrates, if this is worthy of faith, logos persuades us through logical (broad) reason and pathos by feelings caused by sadness or joy, love or hate, and so often without going through reason and ethics.
HAN, Byung-Chul. (2023) Vita Contemplativa or about inactivity. Trans. Lucas Machado. Brazil, Petrópolis: Vozes.
Wars and narratives
13
Nov
The recently released book, in Portuguese, 
“The crisis of narration” (ed. Vozes, Brazil), by Byung Chul Han, more than a discussion of the crisis of literary aesthetics with Walter Benjamin and philosophical with Hegel, which are the contours of the book, the author comes across the republic of Weimar and its political aspects.
Officially known as the German Reich, it dates back to the period from November 9, 1918 to March 23, 1933, a constitutional federal republic in Germany, but which had nationalist and warlike aspects that led Germany to two wars.
Chul Han’s book is timely due to the war climate that is gradually being established and with different narratives and interpretations that lead to an escalation of war, speaking of peace, the same forces that reinforce the war budget, call for an immediate ceasefire.
It is clear to a good reader that a narrative is implied in each speech that tries to justify the war and the death of innocents, whether in Gaza or in Ukraine.
The narratives disguise their war celebrations, at the same time they justify genocides and the most horrific war crimes, when asked they respond with cynicism: “it’s war”, and thus they think they are justified.
Most likely, all of this was prepared in the midst of the pandemic, an opportune moment for those who imagine that measuring forces will create “a new world” and that peace will come as in the Roman Empire, through the submission or slavery of a people.
The details of the war are, for opportunists, details that can be reviewed by articulating this or that narrative, the death of innocent civilians, the destruction of basic means of subsistence (water, energy and food) must always be condemned and must not be admitted.
They are important humanitarian corridors (photo), but they should not only enter Gaza, they should enter where there is war and in speeches at the UN.
It is necessary to defend peace wherever there is war, so the narrative can be true
The Parable of the Wise Virgins
10
Nov
The parable is a parable, therefore it
should not be taken literally, it may seem to refer to sexuality, the fact that 5 virgins have oil for the whole night and another 5 do not have enough oil, indicates that we must prepare well when the “ bridegroom” arrives, in the biblical case it is the encounter with God, and the oil means the “habit” that we develop in life to get there.
We discussed several aspects of prudence, and differentiated a “good life” (happiness in a broader sense) from temporary happiness (eudaimonia) that does not keep the lamps on, and here not only for eternal life, but for the course of our lives.
In a way, there is something to it since it is prudent to understand that there must also be prudence at this point, toxic, chauvinist, sexist relationships, etc., because these too can prepare us for a future life, even if it is still earthly, balanced and sensible, remember It is clear that both Aristotle and Thomas Aquinas also see rational reasons for exercising prudence.
Thus, a society that acts on impulse, through the control of passions over reason, and a long and lasting good life (in the Greek sense) depends on the exercise of virtues, and avoiding many situations of risk and irrationality depends on the exercise of virtues.
For those who don’t know, the parable of the wise virgins is this, where the bridegroom is the encounter with eternal life (Mt 25,1-7):
“The Kingdom of Heaven is like the story of the ten young women who took their oil lamps and went out to meet their bridegroom. Five of them were improvident and the other five were provident. The improvident ones took their lamps, but they did not take any oil with them. The foresighted ones, however, took vessels with oil along with the lamps. The groom was taking a while, and they all ended up dozing off and sleeping. In the middle of the night, a cry was heard: ‘The bridegroom is coming. Go to meet him!’ Then the ten young women got up and prepared the lamps.”
Prudence does not limit our happiness, but prepares us for future life, here on the earthly plane.
What was happiness for the Greeks
09
Nov
The Greeks defined happiness as Eudaimonia
over the various human conditions: for those who are hungry, happiness is food, for those who are cold, warm clothes, for those who are ambitious, money, for those who are vain, honors, for those who are sick, health. , etc.
This is why, as we previously defined, rational happiness was called “good life”, and if so, how can we maintain that happiness is the good for men, since it must bring with it that they are common to all and the real possibility of life for everyone.
The purpose of life for each man can vary greatly from person to person, there are those who relate happiness to pleasure, pleasure, enjoyment, without any pain, but it is necessary to recognize the finiteness and limitation of these values and understand that life Full requires balance, give the necessary virtues, in Greek the arethé, Aristotle did not refuse pleasures, however he warned that this type of life aims only at the immediate and it is necessary to look at what remains.
Happiness is self-sufficient, that is, it is not desirable because of something else, and it is desirable in itself, so throughout life, we must shift our gaze from the outside to the inside and look within ourselves at those attachments and attachments to things temporary pleasures that are only temporal pleasures.
It was from the analysis of virtues and the practical exercise of ethics, Aristotle concluded that happiness is an activity, which is why it cannot be found potentially in man, it is not considered a virtue, although it does not occur without it, there is this potentiality in U.S.
Prudence and happiness
08
Nov
Breaking the rules or getting out of the box, there are
even books encouraging throwing everything away, is different from what the Greeks thought, of course a life that is going wrong needs to be analyzed.
I used the word happiness, because the word used by the Greeks is “Good life”, which in its current connotation means eating, drinking, spending and sleeping, but it was not the conception of Aristotle and other ancient philosophers.
In Nicomachean Ethics, the philosopher demonstrates that to achieve the “good life” we must take into account our instinct, sensitivity and intelligence and, through the conjunction of these three elements, cultivate our best side, because, for example, instinct can be a trait of personality that does not lead to balance, this is where the idea of prudence comes in.
In book governs science, and prudence (phónesis) governs ethics, however the Greeks believed in an absolute science, capable of knowing the deepest structure of Being.
Such a core is eternal, immutable, absolute, and the ethics that is a consequence of this is practical science.
In it, prudence governs temperance, which is what will govern our instincts, it is what determines the good exercise of temperance, the wise person in ethical decisions is the one capable of finding the middle ground (ne quid nimis: nothing in excess), that is one of the practices.
It contains virtue (arethé) and in the soul there are three types of functions: irrational (nutrition, growth, etc.), motivational (generating actions) and rational (linked to our cognitive capacity that makes us capable of achieving true).
Just to give a practical example, whoever controls personal finances could include a description field in inputs and outputs, an explanation of the reason for spending or obtaining the resource.
For Aristotle, virtue is something that occurs in the soul, that is, our interiority, so he divides the virtues into ethical (courage, generosity, friendship, justice, etc.) and dianoetic (wisdom, temperance, intelligence, etc.).
So we can change a saying and now say that “the habit makes the monk”, now not with outer clothing, but with inner clothing, virtues create “virtuous circles” in us.
Prudence biblical, moral or expendable virtue
07
Nov
In times of war, violence and anger, a virtue
to remember is prudence.
As a philosophical meaning, prudence is seen by Aristotle as intellectual virtues, divided into 5 classes: science, wisdom, intelligence, techniques and prudence, so it can be seen as an ascetic morality, but it has historical and philosophical meaning , thus better dividing morality.
As a biblical virtue, prudence means the ability to judge between malicious and virtuous actions, not only in a general sense, but with reference to appropriate actions in a given time and place, it helps to discern what is good, fair and the means to achieve them.
As a habit, from a philosophical and moral point of view, is considered as knowledge that is acquired through habit, knowledge in general is for Aristotle indicates something that is not possessed simply by custom or conditioning, but rather as a disposition by which something or someone is well or badly disposed, either in relation to themselves, or in relation to something else (ARISTOTLE, Met. I, v. 20, 1022, b, 10-12).
We acquire these through study, demonstration, training and argumentation, so that we obtain a complete notion of a given field, master it masterfully and begin to have stable qualities of the subject that are difficult to lose (TOMÁS DE AQUINO, S.T., Iª. IIae q. 51 to 2 co.).
So it is not simply a matter of taste or will, but of how we understand intellectually and how we process habits, so prudence is a virtue acquired through understanding, practice (habit) and through stable conditions of the subject.
A return to peace and “good dispositions of the soul” cannot be obtained without the practice of these habits, if they are socially valued and without the subject and society remembering them as virtues that must be socially inserted to return to stable conditions of Society.
ARISTÓTELES. (2002). Metafísica: ensaio introdutório. Greek text with translation and commentary by Giovanni Reale, Transl. Marcelo Perine. Brazil. São Paulo: Loyola,. 696 p.
TOMÁS DE AQUINO.(2001-2006) Suma teológica. Brazil, São Paulo: Loyola, 9 v.
Wear in Ukraine and humanitarian crisis in Gaza
06
Nov
While the war enters a stage of attrition in 
Eastern Europe, European governments already want some type of peace agreement and the stage is of attrition for Russian and Ukrainian forces, in the Gaza Strip the land advance of Israeli troops worsens the humanitarian crisis .
The UN, the Arab countries and several Western countries are trying to forge some kind of agreement that could lead to a ceasefire and allow for more effective humanitarian aid, the situation is a humanitarian crisis, there is a lack of food, medicine and water, the situation in hospitals is also precarious, and Palestinians report bombing in nearby areas.
The death toll in the Gaza strip has been close to 10,000 since October 7th, and therefore tomorrow will complete one month, Israel says it has now entered a second phase and there is no desire for any proposal to cease fire, but the pressure West Bank grows, while Hamas seeks Arab allies, in addition to traditional West Bank groups and Hezbollah’s base in southern Lebanon.
All over the world there are demonstrations by Palestinians, one held in Portugal was attended by the president of Portugal, Marcelo was questioned by a pro-Palestinian group or gave his position with the phrase: “Against terrorism, but in favor of a Palestinian State ”, because pro-Palestinian groups do not see Hamas as “terrorist”.
The pope called the leader of Mahmoud Abbas who spoke about the urgency of creating humanitarian corridors, and in return the rabbis scheduled an audience with the pope, who only gave his speech as he was not feeling well.
According to the director of the Holy See Press Office, Matteo Bruni: “The Pope expressed regret at what is happening and recalled the position of the Holy See, hoping that we can reach a two-state solution and a special status for Jerusalem.”
The fact that Europe has entered a path of peace, even due to the exhaustion and immense effort it makes to support Ukraine, also in the Gaza Strip international pressure is strong and the only problem is Israel’s irreducibility.
This morning (06/11) it was published that the Pope yesterday spoke with the President of Iran, Ibrahim Raisi about the crisis in the Gaza Strip, yesterday 5/11 after the Angelus prayer (at noon in Rome).
