(BCDU)
Let us take, as an extreme illustration, the case of Heidegger. In Die Technik und die Kehre, he sets forth his philosophy of technology on the basis of a small group of words whose treatment illustrates perfectly the mechanisms under discussion: the concept is dissociated from ordinary language in accord with principles of combination and re-marking. The word Kehre, which was used from the sixteenth to the nineteenth centuries and meant “turn,” “return” ( like the plow at the end (…)
João Cardoso de Castro (doutor Bioética - UFRJ) e Murilo Cardoso de Castro (doutor Filosofia - UFRJ)
Matérias mais recentes
-
BCDU (2014) – Kehre e derivados
13 de março, por Cardoso de Castro -
BCDU (2014) – Fürsorge
13 de março, por Cardoso de Castro(BCDU)
German distinguishes more clearly than English or French between care for oneself or Selbstsorge ( which, Heidegger says, is “tautological,” Being and Time, 366 ), on the one hand, and on the other Fürsorge or “care for the other,” which Macquarrie and Robinson translate not by “care” but by “solicitude” and which the French translator renders as assistance. Solicitude, which is “an affectionate care for others,” has a meaning different from “care” and must be attached to a (…) -
BCDU (2014) – Sorge
13 de março, por Cardoso de Castro(BCDU)
We must note first that “care” does not derive from Latin cura but rather from Old High German or Gothic Kara, which means “care,” “lament,” “sorrow.” The word initially designated a painful mental state such as concern or anxiety, and it was indeed appropriate to use “care” to render the German Sorge as it is used by Heidegger. For Heidegger the very Being of Dasein is “care” ( Sorge ) ( Sein und Zeit ), so that the latter is in the world in the form of Besorgen ( concern ). Cares, (…) -
BCDU (2014) – imaginação
13 de março, por Cardoso de Castro(BCDU)
We have examined what Kant’s immediate successors said about the question of the transcendental imagination. In a sense, however, nothing was said, at least according to an important note in Heidegger’s book on Kant ( Kantbuch GA3, §27 ): The explicit characterization of the power of imagination as a basic faculty [Grundvermögen] must have driven home the meaning of this faculty to Kant’s contemporaries. Thus Fichte and Schelling, and in his own way, Jacobi as well, attributed an (…) -
BCDU (2014) – apropriação
13 de março, por Cardoso de Castro(BCDU)
“Appropriation,” borrowed from Late Latin appropriatio, was used especially in medicine ( in the sense of assimilation ) and in chemistry ( in the sense of catalysis ), before being adopted by philosophy as one of the possible translations of the German word Ereignis ( from the adjective eigen, own, characteristic ) as it is used by Heidegger; see EREIGNIS; cf. DESTINY and EVENT. -
BCDU (2014) – angústia
13 de março, por Cardoso de Castro(BCDU)
The term “anxiety” is etymologically related to that of “narrowness,” or “tightening,” as are the corresponding Romance and Germanic words, and this can still be sensed in the works of Friedrich Schelling and Jakob Böhme. However, it is above all its elective relationship with nothingness ( as non-being ) and the possibility of the pure state that Heidegger, following Kierkegaard, will emphasize. That Angst, unlike Furcht ( fear ), is “without object” is no less crucial for (…) -
BCDU (2014) – absurdo
13 de março, por Cardoso de Castro(BCDU)
The absurd, as a sensation of the absence of meaning, is also something experienced ( see ERLEBEN ). Defined by Albert Camus as the “mystery and strangeness of the world,” it belongs to the French vocabulary of existentialism, which we have explored in its German source ( see DASEIN ). It is an ontological affect broadly described in the works of Schelling, Kierkegaard, Freud, and Heidegger ( see ANXIETY and, more generally, MALAISE ) in connection with “facticity” ( see TATSACHE, (…) -
BCDU (2018) – existência
13 de março, por Cardoso de CastroEsse uso moderno de hypárkhein, para significar o existir de uma coisa qualquer, foi de encontro, em nossa época, ao problema da tradução de “existência” no existencialismo, que não atribui a existência senão ao homem. Já a designação dessa corrente de pensamento opôs duas terminologias: hyparxismós [υπαρξισμός] e existentialismos [έξιστενσιαλισμός]. Hoje, prefere-se a primeira expressão à sua cópia. Mas, se a designação de uma corrente filosófica é matéria de convenção, a tradução do (…)
-
Backman (2015) – unidade e multiplicidade
13 de março, por Cardoso de Castro(JB2015)
[…] there are no “logical” grounds for this primacy of unity over multiplicity. Rather, logical thinking already presupposes the structure of logos highlighted by Heraclitus: unity-in-difference, the discursive formation of internally articulated meaningful wholes. Logos as discursiveness is a differentiating as well as unifying network of meaningfulness. When a being is discursively articulated as itself—i.e., as what it is—it is simultaneously distinguished from all other (…) -
Backman (2015) – unidade do ser
13 de março, por Cardoso de Castro(JB2015)
The experience of the unity of being1 dominates the first inception of Western philosophical thinking, finding an outstanding expression in the Poem of Parmenides. Unity determines the implicit limits set out in this inception and orients the subsequent metaphysical tradition that moves within these limits. From Plato to Hegel, philosophical logic and dialectic have constantly attempted to refer all individual concepts, notions, or meanings back to one absolute concept or point of (…)
