ACAFIC

Far Beyond the Garden (Being There)
Country / Year of production: USA, 1979
Directed by Hal Ashby
Screenplay by Jerzy Kosinski
Cast: Peter Sellers, Shirley MacLaine, Melvyn Douglas, Jack Warden,
Richard Dysart, Richard Basehart, Ruth Attaway, David Clennon, Fran Brill.

Comment:
One of the last films of Peter Sellers, considered by many experts as one of the greatest comedians of all time is a movie that makes us laugh, but that primarily excites us and makes us think. Based on the literary work "The Videota," Jerzy Kozinski, the film shows us the life of a gardener who for almost his whole life lived in one place, the house of his boss.
His life experience was limited to the garden this residence, contact the few people who transited through there (as their bosses and other employees) and the information he could on television.
Frequent contact with the plants causes the protagonist of "Far Beyond the Garden," understands that growth is made from a slow, watered by understanding, patience and much love and attention. In laying out his understanding of things around him, Chance Gardener express their ideas based on their apparently restricted universe, however, not that people know of its origin, shall be construed as a wise, which is expressed from parables or metaphors.
Protected by the limits of the house where he lived, Chance preserves a dignified candor and innocence of children. Has no malice Street Macular the self-image and esteem and consideration which has for others.
A modern fable, this is perhaps the best characterization for this charming and interesting film by director Hal Ashby (nominated for several awards).
Published before on December 25, 2007.

Prof. Jose Silva Cacildo - Specialist in Clinical Philosophy

SOCIAL ETHICS OR "YOURSELF"?

If we take the Ethics as a study of legal principles and social aspects of human conduct, we must rather play a luminous focus first on the word "conduct" and then the words "human". What is conduct? Yes, it's a procedure. Conduct that occurs on its own - isolated the factors detailed - not necessarily include the substantiality of the question examined. Moreover, we should also consider different cultures and histories. May depend on the time of the case and even then not always a procedure is unilateral, there may be positive or negative implications on the other hand, time and space.

Admittedly, in social life should be, and there are pre-established rules on disciplinary rules and laws, however, as regards the existence of individuality to be considered and respected, it is necessary in the care and interpretation in each case. Not always know why and with whom, one is compelled to conduct terms.

Another consideration is no less important in the context that contains the words "human" and "human" and the human person, in any of the procedure experience. It is not uncommon to know that some people "humanize" for various reasons and principles, non-human animals, as well as for other reasons, individuals dehumanize humans. Moreover, not enough, also for political reasons, religious and other, different conceptual interpretations in the social aspect, though often we are faced with professional looks and variations on that label, or imprison rooted values that do not match the reality of history person's life.

More than the lawlessness of law not to be guided by ethical and social rather by the professional ethics set in the file, or, as the engineering that has to take advantage of structural calculations of the work and not only for aesthetic concept, also falls to the caregiver human psyche - the self, the "self" of each individual on its own - to hear that, notice first and then follow the literalness of its life history. The first ethics comes from respect for intercession with the other. Since this "other" which provides light, arrows, for your own walk. The caregiver, the Philosopher Clinical perhaps helps the "other", with a bit of himself in the organization of turn arrows, constructed by the other, in their own existential journey.

Cacildo Silva (21-08-2010)

Sick child visited at home by the Doctor -
Ilustration by Oscar Pletsch (1830-1888)

The philosopher seeks clinical feel the person, how they touch, how he looks, speaks, as it moves, how it relates to the environment where they live, the philosopher seeks to know how this person is structured, what their subjective truths, his emotions, among other data, and how they relate to themselves and the environment.

Knowing that "clinical philosophy is not for everyone, not a cure for all ills, is not a general response to all things," said Lucio Packter then we can say that it offers a way , a possible answer for some people. We can say that one goal of philosophy is to leave the clinic or sharer subject be what it is or understand what each person is structured in a certain way and therefore tends to act a certain way.

Clinical Philosophy engages in a person taking an existential exercise, often into consideration the characteristics, propensities, the relationships of this person with the environment.

Healing, wellness, prevention of illness are concepts and expressions foreign to the clinical philosophy. Philosophy in Clinical concepts of normality, pathology, healing are not used. Each person has a way of being in world.

The clinical role of philosophy is to work together with the clinical philosopher sharer in bringing this sharer to build a new meaning to your life, if any. This man (sharer) brings to his clinical pursuits, anxieties, emotions, existential role, your values, and a very particular vision of the world.

Make the person 'see' her, from his story in his existential world what is happening to herself, if so for her.

What is sought, where this is to sharer is to make the guy realize that he is subject and active element in the construction of its own history, ie the subjectivity of the sharer things can 'unveil themselves' in therapy.

In many cases the person has nothing to do with existential well-being, for example.

Sometimes, the existential orientation to the person may be related to contexts and situations that involve suffering, donation, resignation.

In clinical philosophy, we seek to exercise an existential one, we open paths between the existential tangles, as the paths of the person, as the contingencies of its own, as the possibility that advertise themselves and build.

The clinic will be in demand last in the perception of clinical philosopher, through the methodology and the relationship with the sharer to reveal internal shocks and return the person's own 'medicine' existential she already uses throughout life, for work in clinic.

Bruno Packter

Source: Cadernos de Filosofia Clínica, Lucio Packter.

Clinical Philosophy in the Twentieth structural topic - epistemology concerns how one knows something, so the knowledge and also the content of that knowledge.

Some people use the knowledge to external issues to them, but for themselves, often can not. Probably, as the film shows us, by analogy, there are other associated topics such as: Emotions, Terms Scheduled to Intel and others. And, in these cases, the clinical philosophy of the paths will be possible initially to identify such associations.

The film Love Actually - Love Happens (2009) directed by Brandon Camp deals with this and other issues.

Watch the excerpt from the film:

Philosophy Clinic, we treat the pre-judgments as subjective truths that person brings in advance and coming into contact with their experiences. For example, something is so for her, even before knowing more about you.

Therefore, pre-judgments relate to truth, deal with what is a priori and tend to a conclusion, a figure that has crystallized into a truth.

In some cases, pre-judgments are not caused by problems related to defects or virtues. The pre-judgments correspond to everything that a person is all she thinks it as part of their beliefs and subjective truths, and also to the "other," occurs this way.

In this case, the video we see questions about the scope of this "other", expressing their truths.

We can be different and still be right all at the same time. We must, as far as possible, starting from each structure, paving the way for differences.

Bruno Packter

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 long periods in which science is normal, the whole scientific community (researchers, but also teachers and students) body shape around 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 areas in which its results will be interpreted. If there is an "anomaly", all strive to reduce it, so it can conform to "the box pre-trained and supplied by inflexible paradigm." Thus, normal science, contrary to what Popper says in The logic of scientific discovery, almost does not proceed by conjectures and refutations, but by the mul Acú of theories aimed at ratifying the foundations of the paradigm of the moment.

However, certain anomalies "resist" the efforts of assimilation of scientists. The paradigm then enter into force in crisis, science becomes extraordinary, and their agents are obliged to reject it for after a period of relative confusion, replace it with a new paradigm able to explain satisfactorily the phenomena judged " abnormal "under 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 before the revolution was a duck for the scientist, then it becomes a rabbit," Kuhn writes with undeniable sense of synthesis. Apart from 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 the 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.
Previously published February 27, 2010

ARISTOTLE

In our view, nature does nothing in vain, and man is unique among all animals have the gift of speech. However, while the voice (phone) only serves to indicate the joy and suffering and, therefore, also belong to other animals (for their nature come to experience the sensations of pleasure and pain and express them to one another), speech (logos) used to express useful and harmful and hence also the just and the unjust: it is characteristic of man over other animals is the only one to have a sense of good and evil, right and wrong and other moral notions, and is the community those feelings that generates family and city.

Study: policy (La Politique), trans. fr. J. Tricot, 1, 2, 1253 a.

DESCARTES

You can actually design a machine is done in such a way as to render words and to render some about the bodily actions that will cause some change in their bodies, so that, if touched in such a place, she ask who want to tell you, if in another, she screams that are hurting, and the like, but can not arrange them differently to match the sense of what is said in their presence, as men can do more brutish.

Study: Discourse on Method (Discours de la méthode), 1637, part five.  

Maurice Merleau-Ponty

The word is not "sign" of thought, if we understand why a phenomenon that advertises another, like smoke announces the fire. The word and thought only admit this is an external relation and other data were thematically, and in fact are involved in one another, the sense is stuck on the word and the word is the existence of outer sense.

Study: Phenomenology of Perception (Phénoménologie de la perception), 1945, Gallimard, p. 505.

LUDWIG WITTGENSTEIN

All that can be said can be said clearly, and what you can not speak, must be silent.

(...)

The limits of my language mean the limits of my world itself.

(...)

Language disguises thought. And especially so, according to the external shape of the garment, it is not possible to conclude on the disguised form of thought, because the outward form of clothing aimed at something quite different than allowing recognize the body shape.

Arrangements for the tacit understanding of everyday language is a huge complication.

Study: Treaty logical-philosophical (Tractatus Logico-Philosophicus), 1921, trad. fr. P. Klossowski, Gallimard, Idées, Preface, p. 39.
Originally Posted: 20/09/2009

Invited to lecture by Bruno Packter this Wednesday (day 21), at 19.30 in the Libraries of Santa Catarina.

Topic: "Clinical Philosophy and Health: The Role of Clinical Philosopher"

Free admission.

Location: Santa Catarina in Beiramar Bookshops Shopping (Floor Joaquina, stores 247 and 248)
Address: Rua Bocaiúva No. 2468 - Centro - Florianópolis
Phone: (48) 3271-6030