"The works of art, the highest level of spiritual production,
will appeal to the bourgeoisie, only if they are able to directly generate the
wealth "
(Karl Marx)
will appeal to the bourgeoisie, only if they are able to directly generate the
wealth "
(Karl Marx)
I think it is evident that the nihilism el'utilitarismo joined the unbridled capitalism could explode any meaning of human life, because if the eyes see the man as having no quality, and if the reality is all that is only a function of actual profits, then any social life becomes impossible. According to Miguel Benasayag, a philosophy of life in which utilitarianism reduces man as an automaton can only create beings that inhabit the death, which is why these theories are hostile to the joy of life, and eat the man because of " sad passions "and keep him engaged in a mad rush with no final goal.
In our society, in which man lives for the survival minimum, we see the context in which the human being viene uccisa ogni libertà, ogni vita e ogni gioia, perciò gli viene sottratta tutta la sua energia vitale. Essendo giunti a questo punto, dice Benasayag, oggi “si tratta di sviluppare una filosofia e una prassi che, parlando alla quotidianità dell’essere, ci permetta di rovesciare la struttura sociale spettacolare“ ed è necessario che l’uomo rivendichi la sua vita ripensando alle strutture che condannano all’astrazione e al disconoscimento della realtà in cui siamo collocati. Se vogliamo ricostruire una trama dobbiamo iniziare dal quotidiano, perché la vita va risanata usando dei principi reali e delle azioni immediate per avere dei risultati concreti, perciò è urgente ritrovare la percezione del our being as a physical entity.
fact we need to rethink the real life, because the reality is characterized by situations, ie contexts which do not depend on us, but that constitute the fabric of our lives, because they regain control means being alert to situations, because our actions take on a greater strategic effectiveness. Rethinking freedom is possible if we feel it different from the domain, because we are free when we realize that reality is not a tool, but it is the context in which we are engaged, and where we are in the course of living, and our situations are family relations, working relations, the relationship that we live with the our bodies, why are the various contexts in which a man confronts his passions with his interests and with all levels of his life. In reality
confused today, the right strategy, Benasayag says, is to be able to live well in our situation, and be able to see life as a set of situations in which we are included, so we have to see how reality is a complex with a structure beyond our self-centered. But to be able to re-establish our thinking, and learning to "think in terms of situational" this implies that we must eliminate the misunderstanding that preliminary believes the man as the absolute subject, as well weaken the company founded sull'egocentrismo.
These theories of the situation, says Benasayag, are the thinking and being present in the consciousness of human frailty, because it is so we can welcome the beauty of "everyday life of being" so we see even the existence of the universal real life. Feeling a fragile human essence becomes an asset, because it teaches us to use thought in a more deep and dense, so we enter the time in which there is no God or that the court may order because we are already naked. If we become in essence our "being in the world" become the multiplicity of the multitude, because we are the atoms of the universe, so we know our essence is in the material that breathes, in concrete form, the whole breath of transcendence.
Benasayag points out that Spinoza also said that the concrete universal is what allows us to think of everything as an element of the party, so it will be obvious that there is no universal if not taken in the situation, which becomes a whole scale reduced. Since Damascius Damascene stated that "Being is the business entity, which coincides with the essence" will also be evident that the essence of what is what it is, and the essence will remain dependent on his way of being and its activities, so that which is its tendency to be.
Exit utilitarianism is equivalent to the abandonment of the concept of our personal utility, even for situations that we live in a contingent way, so we understand that having power does not mean changing everything in our fancy, but it's knowing how to ask the types of actions we have restricted the power to develop more power in the situation of our potential, and for the situation. This capability makes us transcend strategic intelligence in the now, in fact, this frees us from thinking in terms of exploitation and injustice, because we can now take the reins of our life to become the only masters of our destiny.
Taking a personal destiny is right because we recover only that which is ours, including the weight of what we wanted but could not we have opposed, as he also did not want to choose its value. In this sense, is the reconciliation between human actions and destiny, the destiny is in fact an element of the situations and a tendency but is not a condemnation, because the man has the freedom to practice the best strategy, and remains free to make that choice, and is free until the last breath.
entire existence human, "said Sextus Empiricus, is perceived around the concepts that we forge, in fact, are the sensory disorders that shape our world, and" conceived "is the result of the development of mind which comes from our structure, which is always anthropocentric, so the subject judges the world as if they were things that compose it closely: this is why the "point of view" is subjective. But the Sixth could be denied the objection that the subject is always included in the context and the situation is looking, so even the subject should be included in the same situation: this argument indicates that the "point of view is central possibile solo nell'esame della situazione totale, e che non vi può essere uno sguardo completo usando la visuale di uno degli elementi.
I vari elementi possono percepire la situazione in modo diverso, infatti in ogni punto di vista vi sono sensibilità maggiori o minori, ma esse sono delle percezioni individuali che devono venire sempre innestate nelle situazioni, perché le situazioni seguono un loro corso autonomo. E’ in questo contesto che superiamo il soggettivismo dei vari gradi di sensibilità e intensità di vivere, per ammettere che esiste la verità assoluta solo se è relativa alla soggettività dell’essere umano. Perciò non si tratta di accettare che esiste quello che viene percepito dal singolo, but it is to define what power that exists, exists in the situation: it must be admitted that there is something that has greater power and efficiency as each situation has the potential evolutionary essence that can be better used for retention life.
This dynamic concept of situations is to overcome the static truth because the truth is the need of becoming, because they live in the development of the situation, in fact situations there is always a potential evolutionary, and it is our view that chooses relation to the amount of reality can feel. The men know that it is l’incontro con una verità, dice Benasayag, che è il punto di partenza per lo sviluppo e il riordino delle attività umane, infatti è così che nasce l’esigenza evolutiva che è sempre permanente all’interno di ogni situazione. E‘ questa esigenza evolutiva che ci permette di manifestarci, perciò la verità vive nella dinamica in cui vanno inseriti gli “enunciati dell’essenza“ che sono il senso del nostro agire.
L’esistenza della prassi, perciò l’agire, non è sempre collegato al grado di coscienza dell’essenza, perché una “prassi” non ha necessariamente la necessità di essere capita o giustificata, infatti l’uomo non sempre partecipa con il pensiero alla creazione del senso delle sue azioni. Non solo l’uomo non domina il suo linguaggio, ma l’essere umano riesce a spingersi fino a possedere delle verità che non riesce a comprendere e conoscere, infatti anche Spinoza parlava dell’automa spirituale che è il contesto “in cui non siamo noi ad avere delle idee, ma sono piuttosto le idee ad affermarsi in noi.”
E’ solo la “malafede” umana che invoca le determinanti delle situazioni come alibi per sfuggire alle esigenze che le situazioni richiedono, perché è la codardia che spinge al collaborazionismo e al conformismo di chi invoca come giustificazioni il “dover obbedire agli ordini” and "how was I to object?" It 's the total inertia of the "sad passions" that condemns individuals to impotence, although it is pressed by the pressing needs. If human life was marked by the utility could not understand the courage, passion and human generosity, so if the logic of human life was only utilitarian we should ask why there are poetry, music, solidarity, love and respect among people, and we should demonstrate the usefulness of these things so abstract and so unnecessary.
To be able to live a utilitarianism "alternative," says Benasayag, you must understand that the radical of human life through our weakness that we are able to defend life and joy in the strength of our minimum, because we understand that life is only a short passage, so its core values \u200b\u200bgo far beyond any practical utility. Our frailty teaches us to appreciate that it is unnecessary in poetry, music, solidarity, love and respect among men, in admiration of the beauties of nature and the tenderness and protection they owe to the younger brothers of animal species. It 's just the power contained in the fragility, and it is not human logic that makes us realize that these are the values \u200b\u200bthat must be defended, but not because they are useful, but because they are the right way to achieve a more prosperous future. Good
wandering
Sharatan
In our society, in which man lives for the survival minimum, we see the context in which the human being viene uccisa ogni libertà, ogni vita e ogni gioia, perciò gli viene sottratta tutta la sua energia vitale. Essendo giunti a questo punto, dice Benasayag, oggi “si tratta di sviluppare una filosofia e una prassi che, parlando alla quotidianità dell’essere, ci permetta di rovesciare la struttura sociale spettacolare“ ed è necessario che l’uomo rivendichi la sua vita ripensando alle strutture che condannano all’astrazione e al disconoscimento della realtà in cui siamo collocati. Se vogliamo ricostruire una trama dobbiamo iniziare dal quotidiano, perché la vita va risanata usando dei principi reali e delle azioni immediate per avere dei risultati concreti, perciò è urgente ritrovare la percezione del our being as a physical entity.
fact we need to rethink the real life, because the reality is characterized by situations, ie contexts which do not depend on us, but that constitute the fabric of our lives, because they regain control means being alert to situations, because our actions take on a greater strategic effectiveness. Rethinking freedom is possible if we feel it different from the domain, because we are free when we realize that reality is not a tool, but it is the context in which we are engaged, and where we are in the course of living, and our situations are family relations, working relations, the relationship that we live with the our bodies, why are the various contexts in which a man confronts his passions with his interests and with all levels of his life. In reality
confused today, the right strategy, Benasayag says, is to be able to live well in our situation, and be able to see life as a set of situations in which we are included, so we have to see how reality is a complex with a structure beyond our self-centered. But to be able to re-establish our thinking, and learning to "think in terms of situational" this implies that we must eliminate the misunderstanding that preliminary believes the man as the absolute subject, as well weaken the company founded sull'egocentrismo.
These theories of the situation, says Benasayag, are the thinking and being present in the consciousness of human frailty, because it is so we can welcome the beauty of "everyday life of being" so we see even the existence of the universal real life. Feeling a fragile human essence becomes an asset, because it teaches us to use thought in a more deep and dense, so we enter the time in which there is no God or that the court may order because we are already naked. If we become in essence our "being in the world" become the multiplicity of the multitude, because we are the atoms of the universe, so we know our essence is in the material that breathes, in concrete form, the whole breath of transcendence.
Benasayag points out that Spinoza also said that the concrete universal is what allows us to think of everything as an element of the party, so it will be obvious that there is no universal if not taken in the situation, which becomes a whole scale reduced. Since Damascius Damascene stated that "Being is the business entity, which coincides with the essence" will also be evident that the essence of what is what it is, and the essence will remain dependent on his way of being and its activities, so that which is its tendency to be.
Exit utilitarianism is equivalent to the abandonment of the concept of our personal utility, even for situations that we live in a contingent way, so we understand that having power does not mean changing everything in our fancy, but it's knowing how to ask the types of actions we have restricted the power to develop more power in the situation of our potential, and for the situation. This capability makes us transcend strategic intelligence in the now, in fact, this frees us from thinking in terms of exploitation and injustice, because we can now take the reins of our life to become the only masters of our destiny.
Taking a personal destiny is right because we recover only that which is ours, including the weight of what we wanted but could not we have opposed, as he also did not want to choose its value. In this sense, is the reconciliation between human actions and destiny, the destiny is in fact an element of the situations and a tendency but is not a condemnation, because the man has the freedom to practice the best strategy, and remains free to make that choice, and is free until the last breath.
entire existence human, "said Sextus Empiricus, is perceived around the concepts that we forge, in fact, are the sensory disorders that shape our world, and" conceived "is the result of the development of mind which comes from our structure, which is always anthropocentric, so the subject judges the world as if they were things that compose it closely: this is why the "point of view" is subjective. But the Sixth could be denied the objection that the subject is always included in the context and the situation is looking, so even the subject should be included in the same situation: this argument indicates that the "point of view is central possibile solo nell'esame della situazione totale, e che non vi può essere uno sguardo completo usando la visuale di uno degli elementi.
I vari elementi possono percepire la situazione in modo diverso, infatti in ogni punto di vista vi sono sensibilità maggiori o minori, ma esse sono delle percezioni individuali che devono venire sempre innestate nelle situazioni, perché le situazioni seguono un loro corso autonomo. E’ in questo contesto che superiamo il soggettivismo dei vari gradi di sensibilità e intensità di vivere, per ammettere che esiste la verità assoluta solo se è relativa alla soggettività dell’essere umano. Perciò non si tratta di accettare che esiste quello che viene percepito dal singolo, but it is to define what power that exists, exists in the situation: it must be admitted that there is something that has greater power and efficiency as each situation has the potential evolutionary essence that can be better used for retention life.
This dynamic concept of situations is to overcome the static truth because the truth is the need of becoming, because they live in the development of the situation, in fact situations there is always a potential evolutionary, and it is our view that chooses relation to the amount of reality can feel. The men know that it is l’incontro con una verità, dice Benasayag, che è il punto di partenza per lo sviluppo e il riordino delle attività umane, infatti è così che nasce l’esigenza evolutiva che è sempre permanente all’interno di ogni situazione. E‘ questa esigenza evolutiva che ci permette di manifestarci, perciò la verità vive nella dinamica in cui vanno inseriti gli “enunciati dell’essenza“ che sono il senso del nostro agire.
L’esistenza della prassi, perciò l’agire, non è sempre collegato al grado di coscienza dell’essenza, perché una “prassi” non ha necessariamente la necessità di essere capita o giustificata, infatti l’uomo non sempre partecipa con il pensiero alla creazione del senso delle sue azioni. Non solo l’uomo non domina il suo linguaggio, ma l’essere umano riesce a spingersi fino a possedere delle verità che non riesce a comprendere e conoscere, infatti anche Spinoza parlava dell’automa spirituale che è il contesto “in cui non siamo noi ad avere delle idee, ma sono piuttosto le idee ad affermarsi in noi.”
E’ solo la “malafede” umana che invoca le determinanti delle situazioni come alibi per sfuggire alle esigenze che le situazioni richiedono, perché è la codardia che spinge al collaborazionismo e al conformismo di chi invoca come giustificazioni il “dover obbedire agli ordini” and "how was I to object?" It 's the total inertia of the "sad passions" that condemns individuals to impotence, although it is pressed by the pressing needs. If human life was marked by the utility could not understand the courage, passion and human generosity, so if the logic of human life was only utilitarian we should ask why there are poetry, music, solidarity, love and respect among people, and we should demonstrate the usefulness of these things so abstract and so unnecessary.
To be able to live a utilitarianism "alternative," says Benasayag, you must understand that the radical of human life through our weakness that we are able to defend life and joy in the strength of our minimum, because we understand that life is only a short passage, so its core values \u200b\u200bgo far beyond any practical utility. Our frailty teaches us to appreciate that it is unnecessary in poetry, music, solidarity, love and respect among men, in admiration of the beauties of nature and the tenderness and protection they owe to the younger brothers of animal species. It 's just the power contained in the fragility, and it is not human logic that makes us realize that these are the values \u200b\u200bthat must be defended, but not because they are useful, but because they are the right way to achieve a more prosperous future. Good
wandering
Sharatan
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