Heidegger and the Glade

08 Jan

The term is recurrent in philosophy, Plato spoke of leaving the cave to the light,aClareira in modernity appeared the Enlightenment, and more recently Heidegger spoke of the clearing (or Glade), meaning an opening in the middle of the forest, therefore, the question of the lack of light and dark night it is not new.
But by studying the etymology of the Clearing, removing it from Heidegger’s philosophy, it comes from the German word Lichtung, where in addition to the meaning of a clearing in the forest (he himself lived a few years in the black forest of Germany), while Licht is the word for light , will mean hidden things, or entities whose truth must come to the surface, so some translators use unveiling.
The clearing is in this context what is hidden within a whole, where the being must emerge, and this seems more appropriate to modernity, since the fragmentation where only the part emerges is most often opposed to the whole to which the being belongs, thus the question of Being.
Thus the truth, for the present day, exists in the opening of the part to the whole, and the total closure of the part to the whole is sensed, not only as context, but as an integral part of Being, and to which openness is necessary to arrive the truth, not the affirmation concerning the object, but the primordial notion of the truth which is the discovery of the being in itself.
The entity that is discovered, stated Heidegger himself: “let it be seen in his being and being discovered. The truth-being (truth) of the statement must be understood in the sense of being a discoverer “(Heidegger, 1986, 219).
First we see this ontological truth as Being, and no longer as logic, as we see this relation between knowing the object and the relation to Being itself, which in modern philosophy could be called subjectivity, but it is not because they are not separate instances.
What is theorized here, in accordance with the anthropophysical theory in extension to sociotechnical, is that instead of treating the difference between thinking man as being that has “objects” in the sense of being possessed as the capacity to speak, and to construct “external” objects, the ontological conception that man thinks of as “being” through objects (the language and the production of his own life and the means necessary for it) allows us to understand all means not only as a vehicle for transmission of information, but as the mode in which human existence itself manifests itself, we call it onto-anthropothecnical.
In the photo, Andrew Kessel’s article for the magazine SingularityHub, experiments on real-life re-creation of computers by computers in 3D printers.

HEIDEGGER, M. Sein und Zeit. 17 ed. Tübingen, Niemeyer, 1986


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