Posts Tagged ‘filosofia’

Being, consciousness and clearing

03 Feb

The clearing of Being was an important theme in Heidegger’s ontological resumption, it is inseparable from the phenomenological methodology which his teacher Husserl was the main modern developer, but it remains an aporia, as stated in Adorno’s and Horkheimer’s Dialectics of Enlightenment, if there is in fact a self-destruction of enlightenment in modernity and why this happened.

Therefore, it is not simply a matter of resuming the Being, but as this can happen from the phenomenological method, then two questions must be raised: placing our preconceptions in parentheses as a result of enlightenment, which is called by Husserl the epoché phenomenological, and the question of the intentionality of consciousness, in it the Being is unveiled, there reside most of our problems and dissatisfaction.

Contemporary culture (or what’s left of it, as Dalrymple says, we’ve already posted here) goes against the grain in this sense, what some authors call an excess of positivity, that logic described even as “mystery”, affirmation of desires and needs, summarizing life seen as utility only and not as essence or fullness.

In this way, we must make an “emptiness”, a silence in the soul so that we have the fullness of the being, remove the immediate desires and needs in order to be able to understand in fact the true needs and nourishment of the Being that lead to joy and fullness, the simple impulse leads to temporary compulsions and as such satisfy only the immediate need, what is proper to the Being remains hidden.

It is possible with these two measures: to make a void (epoché) by putting in parentheses what our preconceptions are, re-elaborating them in a hermeneutic circle that actually allows a new “concept”, after the fusion of horizons.

This is why ontology says that the Being remains hidden, it is beyond what is immediate and apparent, it should not be sought “Outside”, but “Inside”, true interiority is needed, without manipulations and barriers, many thinkers, mystics and spiritualities manage to this, and reach a fullness, even if temporary, will be food for a true asceticism.

For Christian philosophy and theology, it is not possible to reach true fullness without announcing and living its values, says the reading (Mt 5:14): “You are the light of the world. A city built on a hill cannot be hidden. Nobody lights a lamp and puts it under a bowl, but on a lamp, where it shines for everyone in the house”, but this must be done with respect and fraternity and never with proselytism and judgments.



Being, Truth and Consciousness

02 Feb

It is not by chance that when we are faced with the greatest technical development of humanity, the current development of Artificial Intelligence that threatens to invade the universe of all things (the IoT is just a detail of this), we are also faced with the question of what it is consciousness.

From the truth of classical antiquity, Alethéia (a-létheia) is to reveal what is hidden, passing through countless authors until arriving at the Frankfurt School where Adorno and Horkheimer who speaks of the aporia of enlightenment, the one who at the beginning of modernity seeks to obtain a “objective” truth that conceals being.

In this question of truth, Heidegger, who develops the question of the forgetfulness of Being and the concealment of truth, developed it as: “in the following sentence where one writes about ‘truth’, it is evident that the representation of the essence of truth dictated by some modern manual of epistemology, leaving unchanged and untouched the essence of aletheia” (Heidegger, 1998, p. 115), says the author about authors who are trapped only in the etymology of the word.

The Frankfurtians, on the other hand, describe the issue of enlightenment as follows: “The aporia we face in our work thus reveals itself as the first object to be investigated: the self-destruction of enlightenment. We have no doubt – and this is where our petitio principii lies – that freedom in society is inseparable from enlightening thought” (Adorno & Horkeimer, 1947) which they reduce to a small principle, since they do not see the question of Being as central.

When questioning what is consciousness, or what is sentience in the matter of Artificial Intelligence, we are not questioning anything other than what separates us from things, ultimately what is Being and if in fact it only has meaning of “object” that modern enlightenment wanted to give us.

We are also faced with ethical and moral principles when “unveiling” (a-lethéia, non-hidden) the question of Being, resuming it is not just an exercise in the etymology of the word truth or a philosophical exercise, it is first of all to do an essential question, a lato principii: “what is being” and what is hidden.

The possibility of the clearing is none other than the one that puts us not before the truth logically development, for onto-logically, and from there to define what is conscience, developed by Heidegger in the following way: “consciousness is the appeal of the preoccupation from the estrangement of being in the world that awakens Dasein to its own power to be guilty” (Heidegger, 2012, p. 791).

The question remains if it is possible for all beings, and for the current modern man, a “awareness” that reveals within itself as an enlightenment of consciousness, beyond hatred, polarization, intolerance and the narratives that hide the truth of Being.

Turning to fortune tellers, self-help, does not make the wheel of history and truth go backwards, we walk in the dark, in concealment and not in the awareness of Being.


ADORNO, T. W. T. W. & Horkheimer, M. Dialética do Esclarecimento, 1947.

HEIDEGGER, Martin. Heráclito. Trad. Marcia Sá Cavalcante Schuback. Rio de Janeiro: Relume Dumará, 1998.

______, Ser e Tempo (edição em alemão e português). Trad. de Fausto Castilho. Campinas: Unicamp; Petrópolis: Rio de Janeiro, 2012.



The idealist crisis and the ontological recovery

01 Feb

The evolution of the Enlightenment in both politics and economics culminated in Hegelianism, after passing through Kant’s critique of reason, it is the last great theory that seeks to realize an “integrated” totality, subject to “dialectical” contradictions (it is different from the dialectic of classical antiquity) and, according to his model, the ultimate aim would be to reach the full spiritual essence, which has little or nothing to do with religiosity.

It was thus the dialectical materialist asceticism that ended in an enormous void and in the “forgetfulness of being”, a term used by Heidegger to contradict the theories that since Descartes have emptied and criticized the metaphysical reading of reality, in the etymology of the word meta-physis, in this case the Greek, since its origin is from there, according to Aristotle it was the first science, it gave solid knowledge about things, and the study is confused with ontology, the “being as being”.

For Kant this study is confused with that of customs, it is a non-empirical or rational knowledge, his study on morality and “subjectivity” will start from this relationship with cultural customs and here there is already a strong dose of relativism, and deepens the dualism between Subject x Object, forgetting the “Being”.

So that which is subjective, theoretical or metaphysical is falling into disrepute and theories of objectivity, practicality and empirical realism grow, this will not be done without contradiction, but the very definition of idealist dialectic is this, the development of this concept from from yourself.

Plato defined dialectics as the art of thinking, questioning and organizing ideas (Greek eidos – image, we already posted something), so neither theory is out of the question (idealism is also a theory, by the way, not very practical) , neither metaphysics nor “being”.

The theo-ontology of the end of the measured age will establish the relations between the entity and the being, according to Thomas Aquinas he “is infinite. Therefore, if it becomes finite, it must be limited by something, which has the capacity to receive it, that is, by the essence”, present in his thesis “The entity and the essence”.

Amidst the crisis of idealist thought, see the previous post, a new current emerges from Franz-Brentano in the mid-nineteenth century, which resumes phenomenology and ontology working on the intentionality of human consciousness, which was a specific study in Thomas Aquinas, to try to describe, understand and interpret the phenomena as they appear to perception.

Brentano was Husserl’s teacher, who rereads Descartes and Kant, and elaborates phenomenology with a different meaning given by his teacher Brentano, seeks to separate what is empirical, so the phenomenon of the mental act is not something that appears instantly in the mind, but depends on the memory and elaborates from there the concepts of protension and retension, the discussion about what is consciousness today reaches the objects of Artificial Intelligence.

Heidegger was a student of Husserl, and from him one can consider both the linguistic turn (not all authors agree) and the ontological resumption.


The Lights of Enlightenment

31 Jan

We still live under the aegis of the Enlightenment, the strong movement of 18th century Europe, its principles seemed to lead to a perfect society speaking of freedom and equality among human beings, wishing to abolish both the powers of realization and the influence of Christian religiosity, Voltaire and Diderot were the most radical thinkers, but you can’t help but feel the influences of Immanuel Kant, Adam Smith, David Hume and Montesquieu.

Ernest Cassirer makes one of the important treatises on the Enlightenment, quotes Diderot: “The Author of nature, who will not reward me for having been a man of spirit, will not condemn me to eternal punishment for having been a fool” (apud Cassirer, 1992, p. 224), but the author corrects both the aspect of tolerance, it is necessary to remember the wars between Lutherans and Catholics involving different reigns and the peace of Westphalia, and the aspect now of a free religiosity that “is no longer a gift of a supernatural power, of divine grace; it must spring from the action itself and receive its essential determinations from the action” (Cassirer, p. 225).

The idea also developed by Cassirer of a “pure” intellectualism, on the one hand puts a primacy of thought over pure theoretical speculation and on the other hand seeks to found a religion “in the pure limits of simple reason”, of course without faith, without the mystery (which is part of nature) is no longer religion.

Cartesian insufficiency and reductionism, a strong argument of Cassirer to the Enlightenment, made several philosophers seek roots in Eastern philosophy, Cassirer reminds Leibniz that he had already “quoted Chinese civilization” and in the Persian Letters, Montesquieu makes a comparison between East and West, but it will be Schopenhauer (Upanishad) and Nietzsche (Zaratrusta) who, under these eastern influences, will break with Enlightenment philosophy.

Leibniz is not directly contested, but his disciple Wilhelm Wolff, who “celebrates Confucius as a prophet of great moral purity and places him on a par with Christ” (Cassirer, p.226), will be the target of Voltaire’s irony in his famous “Candido, or optimism” (1759), criticizes the idea of “the best of all possible worlds”.

In the economic aspect, it was important to overcome the philosophy of mercantilism and develop liberal theory (especially Ada, m Smith) on the concept of the economy of nations, but liberalism will develop more broadly with the idea of financial capital by David Ricardo (1772-1823).

The civilizational crisis that we pointed out in last week’s posts (and previous ones, of course), has its roots in the Enlightenment and its ideas of state, religion and freedom, but as Cassirer points out, it is important to “reject the literal meaning of the Bible every time it is mentioned. finds expressed the obligation of an act that contradicts the elementary principles of morality” (p. 228), but in his Treatise on Tolerance (1763), a law of the intellectual world is traced “that reason only exists and subsists if it is recreated day after day” (p. 229).

Cassirer’s development however is that “one cannot decide on their point value apart from their moral efficacy. This is Lessing’s meaning of the apologue of the ring: the ultimate and profound truth of religion is only proved from within” (p. 230).

For these philosophers, only objectivity (the relationship with the external object) is knowledge, and this is achieved in a “transcendence” of the subject in relation to the object, thus there is no sense or value in a moral asceticism, thus for them religion is religion. natural, although they do not have a good relationship with nature.

CASSIRER, Ernest.  (1992) A filosofia do Iluminismo (The Philosophy of the Enlightenment). Trans. Alvaro Cabral. Brazil, Campinas, SP: Editora da Unicamp.



The Roots of Enlightenment and the Crisis of Reason

18 Aug

Karl Popper in “The World of Parmenides: Essays on the Presocratic Enlightenment” clarifies two fundamental points of the essence of contemporary thought in its Greek roots: Parmenides’ problem with regard to truth, where there is already a certain amount of relativism and negation from ontology, where the being is not seen as having a relationship with the entity, an original separation between subject and object.

Popper describes the origin of doxa, through the poem (fragments) of Parmenides, through the revelation of the goddess Diké:

“The revelation is divided into two parts as the goddess makes clear. In the first part the goddess reveals the truth – the whole truth, about what really exists: about the world and things in themselves. In the second part, the goddess talks about the world of appearances, about the illusory world of mortal man” (Popper, 2014, p. 134).

Popper clarifies this division of revelation: “…usually differentiated as the “Via da Verdade” and the “Vay of Opinion”, it creates the first and biggest unresolved problem about the work of Parmenides” (idem), and asks why the goddess “… contained not only a true explanation of the universe, but also an untrue explanation, as she explicitly says” (idem), it is easy to explain even today with the enormous advance of Enlightenment science, little do we know.

However, the initial idealism of Parmenides, whose foundation being is and non-being is not, which is not an ontology, is also Popper who defends this contrary to many philosophers: “I do not believe that there is such a thing as an ontology or theory of being or that one can seriously attribute an ontology to Parmenides” (Popper, 2014, p. 137).

His attempt to “prove” an ontological statement is tautological, said thus “only that it is (exists) is (exists)”, but there is no way from a tautological theory to create or derive a non-tautological one, so the theory of being there is empty, as Popper explains, and I would say a dualistic view.

But it is this kind of eidos, transformed into the idea of being is or is not, that arrived at idealism, Popper even goes so far as to say that a true epistemology was born of Parmenides, and the Enlightenment vision developed in Popper’s book as “the enlightenment pre-Socratic”.

This means that we inherited from Parmenides, through the Enlightenment, the dualism of the “way of truth” and the ‘way of opinion”, and these two paths have always haunted philosophers, says Popper.

So we live today with the sophisms, in logics more and more worked, after all the power of the sophists has always been to sophisticate their arguments, but we do not leave this heritage and the Enlightenment in fact has Parmenidians roots, and the forgetfulness of being is still present today .

POPPER, K. The World of Parmenides: Essays on the Presocratic Enlightenment. trans. Roberto Leal Ferreira. 1st. ed. Brazil, São Paulo: Editora Unesp, 2014.




O que é amizade na filosofia

04 May

The philosopher Plato defined friendship as “the reciprocal predisposition that makes two beings equally jealous of each other’s happiness”, Augustine of Hippo affirmed that “being a friend merges us in the friendship of being; friends are one soul” and Aristotle seems to merge the two thoughts: “friendship is a soul with two bodies”.

It was Aristotle in Nicomachean Ethics dedicated two books to the study of philia and friendship, who defined friendship in three types: for interest, that for pleasure, for interest and true friendship, the first is easy to identify because it is the pursuit of mutual pleasure, the second because they are useful to each other, and the third, it is possible between good men because they desire good for its own sake and do not place pleasure or interest above friendship.

In chapter IXI the Peripatetic philosopher states:

“Perhaps we can say that there is nothing strange about breaking a friendship based on interest or pleasure when our friends no longer possess the attributes of being useful and pleasant; in fact we were friends with those attributes, and when they disappear it is reasonable not to continue in love. ” (Aristotle, IX, 3, 1165b)    .

In the chapter “The partner and the neighbor” of the book “History and Truth” by Paul Ricoeur he will talk about the difference between these relationships, he talks about charity: “Charity doesn’t need to be where it appears; it is also hidden in the humble and abstract post office, the social security; it is often the hidden part of the social”, Paul Ricoeur, Le socius et le Prochain (1954).

We are reminded by the philosopher that just as institutions can only have corporate relationships, they can also have interpersonal relationships, of affection and solidarity and that make them less cold and less bureaucratic, where one sees not a client or a service more, but a neighbor in which one may be interested.

It is not by chance that it is a chapter of History and Truth, because the truth is only established between true and close friends, and if they are partners, it will only be to be closer.

The Twinkl website referenced this post in fun


Sujeito, objetos e tecnologia

04 May

O homem ligado ao mundo e como sujeito coletivo, andará na infância da humanidade ligada ao mito, uma ideia primitiva que o mantinha, ainda que inconscientemente, ligado ao cosmos, a natureza e a seus semelhantes.

Toda antiguidade clássica até o momento em que o homem se põe a ver-se como sujeito e se sente separado do mundo e dos objetos, visto como Aristóteles como mundos dos seres e dos entes, por Platão como Mundo da ideias e Mundo Sensível, o homem se vê como sujeito do mundo, como cidadão, mas se vê e se verá na modernidade como separado desta natureza-mundo que o gerou. Nasce a consciência de ser e a cidadania.

A afirmação deste sujeito separado do mundo objetivo, construirá na modernidade um EU extremo, e a fusão aos objetos em face da não compreensão da relação com estes, cria uma fusão do ser com o ente.

A possibilidade de retomada da relação do sujeito pensando com os objetos pensados, a fusão fetichista de sujeitos com os objetos, a ponto de confundir-se com eles, é negação da consciência.

No pensamento moderno, tanto a filosofia pragmática como a hermenêutica caíram na armadilha idealista, ou do método racional como refletem outros, afastaram-se da tradição da filosofia desde a superação dos mitos, que é da consciência e não a separação do sujeito pensante dos objetos pensados.

Esta fusão do ser com o ente, o drama da modernidade, está assim refletido por Habermas:
“…no lugar do sujeito solitário, que se volta para objetos e que, na reflexão, se toma a si mesmo por objeto, entra não somente a ideia de um conhecimento lingüisticamente mediatizado e relacionado com o agir, mas também o nexo da prática e da comunicação cotidianas, no qual estão inseridas as operações cognitivas que têm desde a origem um caráter intersubjetivo e ao mesmo tempo cooperativo”. (Habermas, 1989, p.25).

É a ação prática, cooperativa como afirma Habermas, ou colaborativa como afirmam todas as boas práticas do uso da tecnologia multimidiática atual, que podemos oferece um agir comunicativo eficiente.

Negar a presença das tecnologias na vida cotidiana, é um ao de esquizofrenia alienante, porque mesmo as pessoas que propõe esta negação não estão livres da tecnologia, vivem no mundo atual com uso de computadores, tabletes e celulares.

Bom uso requer conhecimento do objeto, boa relação e consciência do papel deles na relação social.

HABERMAS, Jürgen. Consciência moral e agir comunicativo. Rio de Janeiro: Tempo Universitário 1989.


A liquidez, a modernidade e a Web

26 Apr

Uma coisa muito comum é associar a liquefação de algumas instituições e das relações sociais com o mundo digital, nada mais equivocado, porque este processo se inicia no final da idade média.

Primeiro deve-se esclarecer que modernidade, termo surgido no final da idade média e início da idade moderna, com as transformações clássicas e um conjunto de “ideais” aparentemente estáveis de valores e modos de vida cultural e político: o liberalismo, o iluminismo e concepções de sociedade que seriam duradouras, mas que o tempo mostrou que não são.

Na modernidade líquida, tudo é volátil, as relações humanas não são mais tangíveis e a vida em conjunto, familiar, de grupos de amigos, de afinidades políticas e assim por diante, perde esta consistência e estabilidade, mas quando tiveram ? Referiam-se a quais valores “sólidos” ?

O estabelecimento da autonomia da razão, com suas extraordinárias influências na filosofia, a cultura e as sociedades ocidentais, e até mesmo nas teologias atuais.

Em Descartes já se liquefazia o sujeito moderno, ao desenvolver a sua dúvida sistemática, moderno conceito sobre o que seria “científico” afirma: “usando de sua propria liberdade, suponha que nenhuma coisa, de cuja existência tenha a menor dúvida, exista”, e já na primeira meditação dizia: “me aplicarei seriamente e com liberdade a destruir em geral todas minhas antigas opiniões” sobre o que diria mais tarde Husserl, que introduziu outro método (pós-moderno?) colocando entre parentesis o que se considera certo.

O fracasso na construção do discurso de diversas escolas e saberes, a crise atual do conceito de “autoridade” e sobre a falibilidade dos sentidos, em que se baseia o empirismo, incitaram Descartes a evidenciar a desconexão moderna dos sujeitos dos seus objetos do conhecimento.

A magia e o argumento do sonho, importante tema no barroco e nos neo-clássicos, entre os que têm um ou mais possíveis paralogismos com a razão moderna, ao desvincular-se dos objetos, dando a eles um campo do imaginário e do irreal, que não é o virtual, possibilidades inúmeras.

Estava quebrada a concepção e a possibilidade sólida de um realismo plano ou de uma ligação em certa medida material ou homogênea entre as coisas exteriores e o sujeito que deseja conhecê-las.

O que a Web tem a ver com isto, tudo e nada, tudo porque nasce e vive nesta época, e nada porque é no mínimo um equívoco atribuir a ela os 500 anos da modernidade e os seus problemas, ela só tem 13 anos, ou 30 anos se pensarmos a internet.


A modernidade, a esfera pública e a internet

26 Nov

Iniciamos nosso programa de férias, com algumas pitadas de filosofia, é tempo de pensar refletir e sobretudo deseja um futuro melhor para a humanidade, nada melhor em tempos de “crise” ou mudança, como prefiro pensar.

Já dissemos algo de Edgar Morin, agora visitemos o pensamento de outro grande filósofo contemporâneo: Jürgen Habermas.

Como crente na modernidade, apesar de reconhecer sua crise evidente, ele revisita Hegel, ainda que reconheça Kant como um mero precursor do chamado “idealismo” alemão que contaminou todo pensamento moderno.

No´O discurso filosófico da modernidade, Jürgen Habermas elege Hegel como o filósofo paradigmático da modernidade e não Kant, considerado tradicionalmente, mesmo na interpretação hegeliana, como o nome central da modernidade filosófica, e Habermas assim afirma esta convicção:

Kant exprime o mundo moderno em uma construção intelectual. Isso significa, porém, apenas que os traços essenciais da época refletem-se na filosofia kantiana como em um espelho, sem que Kant tenha compreendido a modernidade enquanto tal. É somente de um ponto de vista retrospectivo que Hegel pode entender a filosofia de Kant como uma auto exposição da modernidade (Habermas, Der philosophische Diskurs der Moderne, p. 30).

Mas uma questão importante sua é o da “esfera pública” ao qual talvez possa se aplicar o direito de opinião na internet:

Por “esfera pública “, queremos dizer, antes de tudo o reino de nossa vida social em que algo que se aproxima a opinião pública pode ser formado … Os cidadãos se comportam como um organismo público quando conferir em um frashion irrestrita – ou seja, com a garantia da liberdade de reunião e de associação e a liberdade de expressar e publicar suas opiniões – sobre assuntos de interesse geral … “opinião pública” A expressão refere-se às tarefas de crítica e de controle que um organismo público de cidadãos … (citado em Habermas, 1964 citado em Pusey, 1987: 89).

Ao alterar esta hierarquia tradicional, Habermas elabora uma nova concepção de modernidade assim possível de sobreviver. Partiu da diferenciação sociológica entre modernidade e modernização, isto nos interessa a técnica e a tecnologia, ele procura restabelecer o vínculo, ausente nas teorias correntes da modernização, entre modernidade e racionalidade, no dizer filosófico reduz os processos de industrialização, das máquinas a vapor até a mídia digital, como algo secundário.

Destaca, assim, as relações internas entre o conceito de modernidade e a maneira como esta compreende a si mesma, inserindo-a no horizonte cultural do racionalismo ocidental, não vê assim, a condição material como algo tão importante quanto o pensamento, a crítica a tecnologia e a técnica só pode se consequência deste pensamento, em essência, ainda idealista, mesmo com a crítica a Hegel.

Pusey, Michael. Jürgen Habermas: sociólogos chave, Londres: Routledge, 1987.


A queda das grandes instituições

17 Aug

É o que pensa o filósofo francês Gilles Lipovetski, que está hoje na USP, para ele vivemos um momento da civilização ocidental (o oriente e o mundo islâmico vivem outros momentos) em que predominam o hedonismo, personalização dos processos de socialização e coexistência pacífico-lúdica dos antagonismos como se estes fossem a mesma coisa”.

Desde seu primeiro livro, Gilles Lipovetsky (A era do vazio, de 1983) explora quais são as diversas faces das pessoas de hoje, e que ele deixa claro a concepção “de uma racionalidade para a qual existem não mais afins, e sim apenas os meios” (A era do vazio, 1983, p. 8).

O autor irá enfatizar a sociedade hipermoderna que se caracteriza pelo esfriamento das relações humanas e por uma cultura aberta a tudo e a qualquer coisa.

Demonstrando a crise das grandes instituições e suas eminentes quedas, sem deixar de criticar também os países do BRICS como perspectiva capitalista, ele aponta que na Europa há uma “crise do Estado‑Previdência, pela fragilização do nível de vida, pela degradação da condição salarial, pela acentuação das desigualdades” (A cultura-mundo, resposta a uma sociedade desorientada, 2008).

Desde a antigüidade, a idéia da maioria dos filósofos e escritores era a simples condenação do presente, mas é preciso conhecer e entender o presente como um fato, para então poder direcioná-la a algum futuro promissor, claro entendendo o que é importante, por exemplo, desenvolver para que e para quem.

Se por um lado é desejável a unidade e a paz entre os homens (dia 14 foi dia da unidade entre os homens), por outro lado é na diversidade e na tolerância que podem se estabelecer critérios de diálogo e dialogia.

Apresentada ao vivo, neste momento pela IPTV USP: