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ensaios filosóficos "os inimigos da verdade não são as mentiras, mas as convicções!" ensaios filosóficos facebook ensaios filosóficos twitter ensaios filosóficos google+ ensaios filosóficos rss home biblioteca digital de filosofia quem sou... olá navegante, meu nome é joão cardoso de castro, sou doutor em bioética (ufrj), mestre em e ducação em ciências e saúde (ufrj) e graduado em filosofia pela universidade do estado do rio de janeiro (2005). neste espaço você encontra um pouco de filosofia no formato de pequenos excertos que possam lhe trazer o espanto que tanto carecemos nos dias de hoje. seja muito bem-vindo! follow me on academia.edu search form search "somente os dias vindouros me pertencem. alguns homens nascem póstumos." nietzsche - o anticristo links - vocabulário de filosofia - filosofia da técnica e da ciência - platão e sua tradição - speculum - biblioteca digital de filosofia top 3 today's: a banalidade do mal - hannah arendt a natureza na perspectiva grega - aristóteles a democracia como degeneração política - platão all time: o nascimento da filosofia: o milagre grego para que filosofia? trecho de "assim falava zaratustra", de nietzsche sergio l. de c. fernandes - somos experiência, não as temos por meio de uma ontologia da experiência (como em ontologia, na minha concepção, não há dinâmica alguma, dei ao primeiro capítulo o título de “estrutura da experiência” ), exponho a tese de que, em nossa “verdadeira natureza”, em nosso ser-em-si, somos experiências, não as “temos”. é o instrumento constituído pela mente, pelo pensamento e pela linguagem, que entretém a concepção de que seríamos não as experiências em si mesmas, mas seus “experienciadores”. acontece, como já disse, que não somos nem mente, nem pensamento, nem linguagem, cujo estatuto é o de serem meros instrumentos da “obra do espírito” ou “criação”. a tese de que só há experiências não é nova na história da filosofia. mas como, para mim, experiência é precisamente o que somos, no sentido pleno de ser, tal tese, no meu entender, equivaleria à de que só haveria seres humanos. isto, no entanto, é um absurdo, não só por conta de sua implicação solipsista, mas também porque, se fosse verdade, então seria impossível determinar o ser do “ser humano”, ou o ser da “experiência”. a experiência que “é” ser humano teria que ser idêntica ao ser em si mesmo, ou ao ser enquanto ser. devido às características ontológicas próprias da experiência em geral, que inclui um contraste entre ser e não-ser, ou entre ser e existir (ou ser “identificado” pela mente, o pensamento e a linguagem), a tese de que o próprio ser enquanto ser “seria” experiência acaba fatalmente levando ao erro de reduzir o ser à existência ou ao que de fato não poderia ser o próprio ser, a fortiori, às aporias comuns a todos os “existencialismos”. a verdade fundamental, como todos sabem, consiste em que o ser enquanto ser “é”, sendo impossível que não “seja”, ao passo que a experiência, ou o ser como (hei, qua, als) experiência inclui em sua estrutura mesma uma dualidade irredutível de ser e não-ser. ora, ao contrário da pergunta pelo ser do ser, que não tem sentido, a pergunta pelo ser da experiência constitui o sentido mesmo da nossa investigação. e se a experiência tem ser, ou se há tal coisa a investigar-se, que seja o ser da experiência (if there is a fact of the matter...), então é impossível que haja somente experiências (ou seres humanos). em geral: o ser de alguma coisa não pode consistir em sua existência, eis aí um dos pontos em que me separo mais radicalmente da tradição. read more about sergio l. de c. fernandes - somos experiência, não as temos raffoul - ethics cannot be grounded on utility "originary ethics cannot be measured in terms of results, or the production of effects. heidegger states that “such thinking has no result. it has no effect” (bw, 259). it has no effect, not because it is solely theoretical or [229] contemplative—in fact, it “exceeds all contemplation” (bw, 262)—but because the ethics evoked here is no longer understood as the production of effects. the essence of thinking as originary ethics, heidegger writes in the very first lines of “letter on humanism,” is not that which causes an effect or is governed by the value of utility. in fact, in the beiträge heidegger makes the claim that genuine thinking is “powerless” in the sense that the “en-thinking of the truth of being . . . does not tolerate an immediate conclusion and evaluation [i.e., closure], especially when thinking must . . . bring into play the entire strangeness of be-ing [i.e., openness]—thus when thinking can never be based on a successful result in beings.” [1] this is all the more the case since as we know that any calculation of effects produced quickly proves . . . incalculable! the concern for results—the definition of ethics in terms of production of effects—in fact belongs to the imperative of technological thinking, which demands that everything be put to a use and exploited in an unconditional way and without reserve. in the verge of philosophy, john sallis suggests that, “the genuine power of thinking consists in the capacity to undergo this displacement and to endure, as heidegger says ‘the strangeness of beyng’ . . . this endurance requires also enduring the apparent powerlessness, that thinking brings about no immediate effect on beings.” [2] sallis clarifies that such thinking “requires that one turn away from beings and all effectings upon them to beyng in its strangeness” (vp, 147). hence the site of originary ethics is not instrumental, is not the consequential mode of a subjective agency, but instead “requires the most radical loss of self, and it is in this madness that, properly attuned, one is drawn toward, opened to, the gift of being” (vp, 147). the useless opens the space of ethics, while instrumentality closes it. read more about raffoul - ethics cannot be grounded on utility heidegger and the scientific method let us first of all deconstruct what might be termed the myth of ‘scientific method’ as this is currently understood: a set of rational procedures guaranteed to eliminate mere dogma from “true” scientific knowledge, distinguish empirical fact from mere belief or hypothesis. so what exactly is the modern scientific “method” - that veritable barricade of investigative procedures designed to defend institutionalized science from empty supposition or pseudo-science? modern scientific method understands itself as a five-stage process involving: 1. observation and description of a phenomenon. 2. formulation of a hypothesis that explains the phenomenon. 3. use of the hypothesis to predict other phenomena. 4. controlled experiments designed to test these predictions. 5. validation of their results by independent researchers. the first and most important questions raised by this self-definition are those it notably fails to address. the questions are: 1. what counts as a phenomenon in the first place? 2. what account is given of the phenomenon itself? 3. in what ways can the phenomenon be a ccounted for? these questions are of fundamental methodological significance, for as heidegger points out: “all explanation reaches only so far as the explication of that which is to be explained.” heidegger himself gives several examples of phenomena to which the questions apply, amongst them “grief and tears”. before we can formulate and confirm a ‘scientific’ hypothesis to explain the phenomenon of ‘tears’ for example, we must first ask ourselves what the phenomenon itself essentially is. within the modern scientific method however, what counts as a phenomenon is above all that which is countable - measurable. to which heidegger counters: “in reality you can never measure tears; rather when you measure, it is at best a fluid and its drops that you measure, but not tears.” read more about heidegger and the scientific method heidegger - o grande equívoco da filosofia para aprendermos a experimentar em sua pureza —

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Whois Information

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Domain Name: FILOINFO.NET
Registry Domain ID: 1801250869_DOMAIN_NET-VRSN
Registrar WHOIS Server: whois.launchpad.com
Registrar URL: http://www.launchpad.com
Updated Date: 2019-05-07T01:21:40Z
Creation Date: 2013-05-14T16:50:13Z
Registry Expiry Date: 2020-05-14T16:50:13Z
Registrar: Launchpad.com Inc.
Registrar IANA ID: 955
Registrar Abuse Contact Email:
Registrar Abuse Contact Phone:
Domain Status: clientTransferProhibited https://icann.org/epp#clientTransferProhibited
Name Server: NS4011.HOSTGATOR.COM
Name Server: NS4012.HOSTGATOR.COM
DNSSEC: unsigned
URL of the ICANN Whois Inaccuracy Complaint Form: https://www.icann.org/wicf/
>>> Last update of whois database: 2019-05-08T11:01:29Z <<<

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  REGISTRAR Launchpad.com Inc.

SERVERS

  SERVER net.whois-servers.net

  ARGS domain =filoinfo.net

  PORT 43

  TYPE domain

DOMAIN

  NAME filoinfo.net

  CHANGED 2019-05-07

  CREATED 2013-05-14

STATUS
clientTransferProhibited https://icann.org/epp#clientTransferProhibited

NSERVER

  NS4011.HOSTGATOR.COM 50.87.144.106

  NS4012.HOSTGATOR.COM 50.87.145.171

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