The knowledge and doing

22 Jun

The society we live in is a performance society, as Byung Chul Han calls it, who did his doctorate at Heidegger, it is a society of doing, but not of knowing how to do.

Remembering “old theorists”, deifying ancient theories that had a determined temporal functioning, constitutes the setback and crisis of philosophy, not of thought, because man as a Being is capable of unveiling and discovering, because there is a forgetfulness of being.

Knowledge not closed in logic, with openness and possibility of new discoveries is the constitutive movement of time, there is not something fully understood and finished, it is constitutive of what happens in time, and it is subject to history, it is knowledge practical and of life, a Lebenswelt as Husserl called him.

Heidegger started from there with the direct influence of Husserl, the meaning of his Phenomenology supposes this opening for seeing things as they manifest themselves, the principle of knowledge.

Thus, there is not something understood, finished, what there is is a comprehensibility in a constant becoming, implying practical knowledge, a know-how that is more than the objective of science, it must be the foundation of every comprehensive act as one that seeks to know.

The essential opening is not for the hermeneutic consciousness as seen by Heidegger a primarily rational act, it is an affective disposition, one of the structural existences of the being-there, it is shown that understanding is always an affective understanding, in the sense of “affecting”.

Interpretation follows affection, but what is interpreting here if not revisions and elaborations of meaning, set in motion, thus interpretation is for Heidegger:

“The interpretation of something as something is essentially based on having-prior, seeing-prior and concept-prior. Interpretation is never an unassuming apprehension of something previously given […]” (HEIDEGGER, 2014, p. 427).

One of Heidegger’s central philosophical problems is the question about the possibilities of language, it is from this that the Being elaborates its worldview, from which it cannot escape, it enables us to understand the world, it elaborates the being-in -world.

Being in the world that would imply know-how depends on the worldview, impoverished and obscured by performance, the demand for efficiency and poor articulation with time.

HEIDEGGER, M. Ser e tempo (Being and time) Translation, organization, previous note, attachments and notes by Fausto Castilho. Campinas, SP: Publisher of Unicamp; Petrópolis, RJ: Editora Vozes, 2014.



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