Fenomenologia, Existencialismo e Hermenêutica

Matérias mais recentes

• Dreyfus (1991) – Individualismo metodológico

  19 de novembro de 2024, por Cardoso de Castro

  Original
  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 (…)

• Dreyfus (1991) – Holismo teórico

  19 de novembro de 2024, por Cardoso de Castro

  Original
  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) – Ser-no-Mundo. Comentário à Divisão I de Ser e Tempo de Martin Heidegger

  19 de novembro de 2024, por Cardoso de Castro

  This commentary has been circulating in gradually changing versions for over twenty years. It started in 1968 as a set of “Fybate Lecture Notes” transcribed from my course on Being and Time at the University of California, Berkeley. In 1975 I started circulating my updated lecture notes to students and anyone else who was interested. For a decade thereafter I revised the notes each year, incorporating and responding to what I learned from my students and teaching assistants. By 1985 there (…)

• Dreyfus (1991) – Representação mental

  19 de novembro de 2024, por Cardoso de Castro

  2. Mental Representation. To the classic assumption that beliefs and desires underlie and explain human behavior, Descartes adds that in order for us to perceive, act, and, in general, relate to objects, there must be some content in our minds — some internal representation — that enables us to direct our minds toward each object. This "intentional content" of consciousness has been investigated in the first half of this century by Husserl and more recently by John Searle.
  Heidegger (…)

• Dreyfus (1991) – Reflexão crítica

  19 de novembro de 2024, por Cardoso de Castro

  1. Explicitness. Western thinkers from Socrates to Kant to Jürgen Habermas have assumed that we know and act by applying principles and have concluded that we should get clear about these presuppositions so that we can gain enlightened control of our lives. Heidegger questions both the possibility and the desirability of making our everyday understanding totally explicit. He introduces the idea that the shared everyday skills, discriminations, and practices into which we are socialized (…)

• Dreyfus (Internet) – Howard Rheingold

  19 de novembro de 2024, por Cardoso de Castro

  It should thus be clear that tools are not neutral, and that using the Net diminishes one’s involvement in the physical and social world. This, in turn, diminishes one’s sense of reality and of the meaning in one’s life. Indeed, it seems that, the more we use the Net, the more it will tend to draw us into the unreal, lonely, and meaningless world of those who want to flee all the ills that flesh is heir to.
  If, however, one is already committed to a cause, the World Wide Web can increase (…)

• Fogel (2003:19-21) – Conhecer Coisas

  19 de novembro de 2024, por Cardoso de Castro

  Tenho 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… (XII)

  19 de novembro de 2024, por Cardoso de Castro

  XII
  There may be in the offing another, still deeper-reaching, feat of the technological revolution. When we check what sciences have successively contributed to it — mechanics, chemistry, electronics, and, just beginning, nuclear physics — we notice the absence of one great branch of natural science: biology. Are we, perhaps, on the verge of another — conceivably the last — stage of that revolution, based on biological knowledge and wielding an engineering art which, this time, has man (…)

• Jonas: Seventeenth Century and After… (XI)

  19 de novembro de 2024, por Cardoso de Castro

  XI
  Modern technology, in the sense which makes it different from all previous technology, was touched off by the industrial revolution, which itself was touched off by social and economic developments entirely outside the theoretical development we have been considering. We need not deal with them here, except for saying that they determined the first distinctive feature of modern technology, namely the use of artificially generated and processed natural forces for the powering of (…)

• Jonas: Seventeenth Century and After… (X)

  19 de novembro de 2024, por Cardoso de Castro

  X
  It is a common misconception that the evolutions of modern science and modern technology went hand in hand. The truth is that the great, theoretical breakthrough to modern science occurred in the seventeenth century, while the breakthrough of mature science into technology, and thereby the rise of modern, science-infused technology itself, happened in the nineteenth century. What happened in between?
  The question involves the impact which science may have had on technology or vice (…)

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