ACAFIC

The Santa Catarina Association of Clinical Philosophy announces the opening of the south of the state Office of Clinical Philosophy and congratulates the colleagues of Criciúma.

Heidegger
THE ESSENCE OF TRUTH,
Vom Wesen der Wahrheit, 1943.
Martin Heidegger, 1889-1976.

In their desire to break the traditional idealism, Heidegger devoted to the project of giving due importance to the idea of "truth of the thing." So describes the operation of knowledge. It assumes that in the process of knowledge, we are "open" to anything, but this attitude is only possible because our behavior in general is defined by the notion of "openness". Openness is indistinguishable, in fact, with freedom itself, which "reveals" the thing. However, if the thing is, therefore, first unveiled, it is because, before, were veiled, disguised, just as the Self is how Heidegger leads us to understand what the role of philosophy, and what gives it value deep namely, to reveal to us, the awareness of the concealment of Being

That raises the question what is the truth. The truth is understood in two ways. Is "real" gold as something that is in line with what we seek when we think of gold. But it is "true" means that a statement or express the thing we think. The truth is every time "in agreement": it is "complete" or fairness (Richtigkeit). In general, the "letting-be" can be thought of as a revelation as well as concealment. But the Self as existing total obnubilated is hidden, not revealed. This will prevent clouding the truth is revealed. Every human reality is dominated by this non-truth. However, this is not a deprivation of Being, but the assumption of disclosure because the truth is that disclosure of Being This means that the horizon is the clouding of the necessary condition, or unveiling the truth. But the very concealment is concealed. That is why Heidegger speaks of the "forgetfulness of Being." Thus, the question of truth leads to the question of Being radicalized further, it becomes the "truth of the Essence", the advent of Being in Dasein. The booklet concludes with the observation of Heidegger's thought the "sense of Being "or the" truth of Being "there has not been developed. Should remember that it is necessary that the mistake covering everything we do. Since you cut your relationship with the mystery, the mistake is considered by the philosopher as the antiessência fundamental: he is the truth inauthentic. However, forgotten, the mystery is by no means eliminated. In the Introduction to Metaphysics, man comes to nothing, it has still to relearn that nothing is the veil of Being

Study: B. Rioux, L'être et la verite chez Heidegger and Saint Thomas d'Aquin, PUF, 1963.

Structure of Scientific Revolutions,
The Structure of Scientific Revolutions, 1962.
SAMUEL THOMAS KUHN.

Kuhn notes that most historians of science illustrates or supports the idea that science progresses by linear accumulation of findings and individual intentions. For the author of this essay, this continuous view of scientific development can only be applied to what he calls "normal science".

During the long periods in which science is normal, the whole scientific community (researchers, but also teachers and students) a body take a "disciplinary matrix" or paradigm that inspires. Erected to the status of dogma, these paradigms, such as the theory of motion of Aristotle or the corpuscular conception of light, guiding research and determine the extent to which its results will be interpreted. If there is an "anomaly", they all seek to reduce it, so that it can conform to "the box pre-trained and supplied by inflexible paradigm." Thus, normal science, contrary to what Popper said in The logic of scientific research, hardly proceeds by conjecture and refutation, but by the mul acú theories aimed at ratifying the basis of the paradigm of the moment.

However, certain anomalies "resist" the efforts of assimilation of scientists. The paradigm comes into force in crisis, science becomes extraordinary, and their agents are obliged to reject it and then, after a period of relative confusion, replace it with a new paradigm able to explain satisfactorily the phenomena judged " abnormal "in the previous system.

It is during these revolutions (passes from one paradigm to another) that science really progresses. For the abandonment of an old paradigm by the scientific community leads to a radical revision of its principles, methods and criteria to judge: "What the revolution as a duck for the scientist, then it becomes a rabbit," Kuhn writes with undeniable sense of synthesis. In addition to scientific theories, it is our own world view that goes through changes when a paradigm is abandoned in favor of another.

Brazilian Edition: The structure of scientific revolutions as c, São Paulo, Perspectiva, 1996.

Study: Stengers, "La description of Kuhn et son application à la biologie contemporaine", in Annales de l'Institut de philosophie, Bruxelles, 1973.

Bachelard

THE PHILOSOPHY OF "NO"
Test of a new philosophy of the scientific spirit,
La philosophie du non. Essai d'une philosophie du nouvel esprit scientifique, 1940.
Gaston Bachelard, 1884-1962.

Or negativism or nihilism, the "not" the philosophy of "no" means to overcome, by extension dialectic, the whole philosophy of science in closed systems of axioms and the essential openness of scientific thought, especially in three fields: chemistry, physical and logical.

Bachelard begins with a critique of the classical notion of substance: the two poles - realism and Kantianism - the dialectical rationalism of the concept of substance to develop a philosophy of performance of materials and relativity of the categories. Substantial and thus condemned by their own assumptions.

Bachelard criticized in "followed the classical notion of intuition: from an example from the microphysics of linear spatial structures, the philosopher shows that the first intuition or" natural "must yield to intuition worked, if we are to understand certain paradoxical properties organization's phenomenal. The additional Heisenberg uncertainty are thus confirmed by the design of spreading Adolphe Buhl.

Finally, the author criticizes the exclusive domination of Aristotelian logic. In connection with physical theories of his day, particularly that of Heisenberg, Bachelard emphasizes the relevance of the observation of non-Aristotelian logic, such as the three values. Describes as "degeneration" (in science, "degeneracy" means termination of a possible structure) the passage of a three-valued logic for bivalent Aristotelian logic.

By studying these three fields - chemistry, physics and logic - Bachelard shows the incentive character of inductive philosophy and synthetic, that it gathers under the "philosophy of 'no'. This forms the basis of a supra-rationalism, which determines the properties of an above-object, "result" of an objectivity that the object retains only what it criticized (the atom, defined as the sum of the successive criticisms that have been submitted its first image, is an example of this in contemporary microphysics).

Brazilian Edition: The philosophy of "no" Sao Paulo, April, 1984.

Study: G. Canguilhem, "Dialectique et philosophie du non chez Gaston Bachelard," in Études d'histoire et de philosophie des sciences, Vrin, 1983.

Hans-Georg Gadamer, 2000

THE ART OF UNDERSTANDING
Hans Georg Gadamer

The hermeneutical problem is placed in relation to the philosophy of knowledge.

The action of consciousness inserted in historical development is carried out in the order of language. From this point of view, there is the problem of the methodology of the humanities. We find the issues most dear to the philosopher: hermeneutics, tradition and language.

The Hermeneutics, the science of understanding the texts, both developed and theological understanding of biblical exegesis as a method of philosophical and scientific (developed by Friedrich Schleiermacher, Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamer, among others) assumes that all which was not understood can be discovered by a cyclic reading.

The cycle describes a movement from part to whole and part and whole, and so on, until there is a whole object appreciated. In this model, the understanding is not just a temporary moment of the communication process, to be eliminated or minimized through this hermeneutic circle.

Study: P. Fruchon, introduction to the French edition: L'art de comprendre, Aubier - Montaigne, 1982.

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