Original
At this point someone is sure to object that in spite of his interest in our shared, everyday practices, Heidegger, unlike Wittgenstein, uses very unordinary language. Why does Heidegger need a special, technical language to talk about common sense? The answer is illuminating.
To begin with, Heidegger and Wittgenstein have a very different understanding of the background of everyday activity. Wittgenstein is convinced that the practices that make up the human form of life are a (…)
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Hermenêutica
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Dreyfus (1991) – A linguagem de Heidegger para descrever o "ser" humano
19 de novembro de 2024, por Cardoso de Castro -
Dreyfus (1991) – Holismo teórico
19 de novembro de 2024, por Cardoso de CastroOriginal
3. Theoretical Holism. Plato’s view that everything human beings do that makes any sense at all is based on an implicit theory, combined with the Descartes/Husserl view that this theory is represented in our minds as intentional states and rules for relating them, leads to the view that even if a background of shared practices is necessary for intelligibility, one can rest assured that one will be able to analyze that background in terms of further mental states. Insofar as (…) -
Dreyfus (1991) – Individualismo metodológico
19 de novembro de 2024, por Cardoso de CastroOriginal
5. Methodological Individualism. Heidegger follows Wilhelm Dilthey in emphasizing that the meaning and organization of a culture must be taken as the basic given in the social sciences and philosophy and cannot be traced back to the activity of individual subjects. Thus Heidegger rejects the methodological individualism that extends from Descartes to Husserl to existentialists such as the pre-Marxist Sartre and many contemporary American social philosophers. In his emphasis on the (…) -
Fogel (2003:19-21) – Conhecer Coisas
19 de novembro de 2024, por Cardoso de CastroTenho diante de mim uma laranja e, apesar de parecer supérfluo, pergunto: o que é a laranja?
Um botânico, um agrônomo, provavelmente técnico da EMATER ou de O Globo Rural (!!), responde-me algo mais ou menos assim: "é um fruto da espécie citrus sinensis, com a forma de uma grande baga esférica, dividida em vários septos ou gomos e cuja casca é de um amarelo dourado (cor de laranja!) no estado de maturação". Surpreende-me que, para o sitiante que a planta e a cultiva, assim como para o (…) -
Jonas: Seventeenth Century and After (I)
19 de novembro de 2024, por Cardoso de CastroI
We live in a revolution — we of the West — and have been living in one for several centuries. We are naming its central agency when we call it the scientific-technological revolution. Having begun as a "provincially" European event, it has by now become global. In its progress it reshapes the external conditions of our being — that is, the world we live in; it thereby reshapes the ways of our living; and finally — or perhaps first — it reshapes the modes of our thinking. In brief, what (…) -
Jonas: Seventeenth Century and After… (II)
19 de novembro de 2024, por Cardoso de CastroII
My contention here is, to repeat it once more, that the theoretical beginnings - what we may call the ontological breakthrough occurring at the onset of the modern age and laying the foundations on which the edifice of modern science was reared - was the all important event. To understand this event historically, we do well to turn our minds back to the sixteenth and seventeenth centuries. It was a time not only pregnant with change but also conscious of it, with a will for it, and with (…) -
Jonas: Seventeenth Century and After… (III)
19 de novembro de 2024, por Cardoso de CastroIII
How this came about is a story involving many things besides the history of science. The movement that remade thought from its foundations was not an isolated event but had a background commensurate in breadth with its own dimension in depth. We cannot go here into the manifold aspects of the crisis that attended the transition from medieval to modern man. Among them are the rise of the cities which eroded the feudal order, the concurrent rise of national monarchies, the expansion of (…) -
Jonas: Seventeenth Century and After… (V)
19 de novembro de 2024, por Cardoso de CastroV
All this is far from obvious. In fact, all appearances are on the side of the opposite, Aristotelian view. In our common experience, bodies do come to rest when the force propelling them ceases to act: the wagon does stop moving when no longer pulled or pushed; and the pulling or pushing, when done by us, is felt to produce the motion from moment to moment. Nor is there anything obvious about a circular motion not being a simple, unitary act. The Galilean revolution has this in common (…) -
Jonas: Seventeenth Century and After… (IV)
19 de novembro de 2024, por Cardoso de CastroIV
The new cosmology called for a new physics but did not provide one itself. It offered a new image of the universe but no explanation of it. It showed, by an ingenious combination of hypothesis, observation, and mathematical construction, how the macrocosmos "looks" and what motions its bodies describe, but not why they do so — i.e., what causes operate in that universe. The major structures of the world system had decisively changed, but nothing in the Copernican system as such, or in (…) -
Jonas (2006) – características da ética
19 de novembro de 2024, por Cardoso de CastroTomemos do passado aquelas características do agir humano significativas para uma comparação com o estado atual de coisas.
1. Todo o trato com o mundo extra-humano, isto é, todo o domínio da techne (habilidade) era — à exceção da medicina — eticamente neutro, considerando-se tanto o objeto quanto o sujeito de tal agir: do ponto de vista do objeto, porque a arte só afetava superficialmente a natureza das coisas, que se preservava como tal, de modo que não se colocava em absoluto a questão (…)