Posts Tagged ‘philosophy’

Nietzsche World

On the other hand, the appositive one, perhaps, the risk, the enrollment, also is denied and dissimulated for the world of the calculation, of the forecast, of the security and in which it is successful most suitable. Badiou considers that we live in a world blinded for the security ' ' a world where each one must, more early possible, to calculate and to protect its future. He is one world of the career and the repetition. A world where he is perhaps dangerous. A world where we do not have abandoning in them to encontros.' ' (BADIOU, 1994, P.

39) We can then consider that our society is opposing to the philosophy desire. In it the philosophy is threatened, does not find citizenship right. The Philosophy meets kept out of society so that its main question in the present time is to know as it can protect and save the desire of filosofar. However, it cannot be depleted in a speech that she insists on showing to its ' ' utilidade' ' or to fall in a vitimismo closing itself on same itself. In the reality, if the philosophy today has that to justify its existence and necessity, the problem is not of the philosophy, but of a time at which happens the massificao and bestializao of the man, the idolatria of the State, the belief of that the happiness directly is related to the property and, finally, the death of the desire of filosofar and its conditions: the revolt, the logic, the universality and aposta/o risk. In one of its Consideraes Extemporneas (Cf. NIETZSCHE 1978), Nietzsche in the alert one of that ' ' a time that suffers from thus the call general culture, but without civilization and unit of style in its life would not know to make nothing of correct with the Philosophy, despite it was proclaimed by the genius of the truth in person in the streets and feiras.' ' (NIETZSCHE, 1978, P.

Plato Sciences

The critical ones of Rousseau elaborated in the first speech, without a doubt, had caused many espantos between the iluministas of century XVIII; century that in general is characterized by a great confidence in the reason (Cf. MONDIN, B. 1982, P. 153). However, the reason in century XVIII is understood as the light that will drive away the darknesses of the human spirit. It is from there that a utopian belief in sciences and the intellect sprouts.

Rousseau incompatibiliza, by means of its critical, virtues and sciences. The citizen of Geneva wise person who, not rare, the knowledge produced in the social bulge are the service of the luxury and the cio, of the degradation and domesticao of the man, or as Gilda de Barros in its study Plato and Rousseau comments: The Total State: ' ' For backwards of such critical ones it is certainty of that she is not necessary to be wise to be virtuous: all we are equal, all we are by its very nature good ' ' (BARROS, 1987, P. 331). The wisdom criticized for Rousseau would be civilizatrio to know that it produces an artificial man, then lying, and at the same time the natural goodness it man alluded for Gilda de Barros, gift in ' ' first discurso' ' of Rousseau it says respect to the absence of native, natural badness. The image of the civilization and its expressions (as sciences), according to Rousseau, does not correspond to the truth.

The civilization speaks of virtues without requiring a practical experience, is pure formal rhetoric whom it aims at to hide defects real. In the half civilizatrio the speeches concerning the virtues serve to conjure social vices e, to the rough calculation time, to form people who have attachment to the civilized slavery. Sciences bring this same stain! That is, sciences while legitimate representatives of the society bring obtain this love sophisticate for the virtues.

Modern Age

This metaphor describes diverse people chained in a cave looking at for a shade in the wall of this cave, with the format of flames of a fogueira, insured for other men who if find in the entrance of the cave. Behind the chained people, it has a great mount, full of rises and obstacles, and back in the high one of this mount it is the true fogueira, which it projected its shade in that wall, seen for the chained ones. In this direction, we can interpret this metaphor as the process in which the absolute truth must be searched by the philosophers, and later expanded and divulged for these, so that if it arrives at the essence of the things. Thus, citing a present idea in the text ' ' The method as part of a field epistmico' ' , we can say that, in comparison with the science at the time of Plato and science as if it finds today, we can perceive that in both the cases ' ' the objective is one only: to reduce the horizontalidade of the events to the upright of conhecimento' ' (Garci’a-Roza, 1983, P. 10). With this phrase, we can infer that the objective of science is to catch the phenomena of the nature, in its vastness of indefinies, 0 variable and disarticulations, and transform them into a reading in which the interpretation is universal, inconfundvel e, over all, verdica. Thus, ' ' upright of conhecimento' ' it consists of a set of laws and rules necessary to process an event of the nature or, in the case of social sciences, the society, to the level of the scientific knowledge, so that this ' ' passagem' ' either made of safe form and in the preservation of the truth. Being thus, this question will be developed in the metodolgico and historical jump of analysis, in the ticket of the Old Age for the Modern Age, with Discardings and Bacon.