ACAFIC

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 his nature comes to experience the sensations of pleasure and pain and express them to each other), speech (logos) serves to emphasize useful and harmful and therefore the fair and unfair: 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

Whatever can be said can be said clearly, and what you can not speak, be silent.

(...)

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

(...)

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

FREEDOM in Merleau-Ponty
Pedro de Freitas Junior

We will try here to work quickly and concisely, but as comprehensive as possible what is freedom in Merleau-Ponty, studying the third chapter: The freedom of the third part of the Phenomenology of Perception. We then began with the question: What is freedom for Merleau-Ponty?

For Merleau-Ponty, freedom is not a gift but an achievement held by man in the world (through the action of man in the world). You can not say that there is absolute freedom, freedom is the ability to overcome a situation of fact. "Being born is born while the world and be born in the world. The world is already constituted, but also never completely constituted "(Phenomenology, pg. 608). Our freedom comes into being when we are born in the world. When we were born we are "thrown" in the world, entered the sphere of the world, which is an open field of possibilities (any time at our disposal), which allows us to freedom. However the man is not born totally free. The man "born into the world is born and the world," the world is constituted, but is never fully constituted. Thus man needs to do in this world. Their sphere, social, cultural and geographical limits are imposed on their freedom. At the same time that rising in the world opens up a vast field of opportunities to humans, this same world imposes limits on freedom.

Man is born open to the world with a field of possibilities, but at the same time it is limited by that same world. So there is determinism, choice and not absolute. It is impossible that man is free on some actions and certain others. Man is never alone and never thing only pure consciousness. The man can not be determined from outside, because for something that could determine the man would take him to be one thing. But "... there is never determinism and there is never absolute choice, I'm never one thing and am never naked consciousness" (Phenomenology, pp. 608). So we need to make the man, or rather is constituted in its relations with things and with other men. Man faces, coexist, so he realizes how to be this very coexistence. Nothing from outside can determine the man, that man is not required, but rather, because suddenly he could be out of themselves, and open to the world. The man can overcome not only by being in the world as a thing, but by being in the world, doing in the world and be open to the world.

The man is not determined from outside, because the reasons do not weigh into his decision, but the decision and he lends his strength. The decision brings up the grounds. So when the man gives up something the reasons seem to lose strength and even disappear.

For example, in one day someone might think about going to the movies, but apparently some reasons (a) to prevent the south wind (cold) and even with the car damaged, tiredness, and why will not the cinema. These are the reasons that apparently (a) prevent them from leaving. But on another day, the same person is determined to go to the movies, even with the same conditions and reasons stated, adding rain and cold and a bad headache, not prevent it from going to the movies. This is why the decision (to go to the movies) lends her strength, and the reasons that even equal or greater did not stop him from going to the movies.

The man is to things like entanglement and the other, so that nothing can make man free for all. The idea of absolute freedom is abolished by the idea of the situation. The existence of man is with the synthesis of in itself and for itself. Not having to separate the two. All that man is his past, his conduct, temperament, are true since they are regarded as moments of your total being, ie no one can say that it is he who gives meaning to things, or receiving them. This effect occurs in the interaction of your being with things. The man is a psychological and historical structure. Being in the world he "gets" a way to exist. Therefore all their acts and thoughts are linked to this structure. However freedom is not given, or even about the motivations, but through them. Here this structure is that the man does not restrict your access to the world, but rather is the means that makes man to communicate with him. It's just taking their situation, social and natural, is that man can have freedom.

Thus man is not free because you choose (decide) absolutely, he can only make a choice from something that already exists. Their choice is constrained. For example: We are men and so we need to feed us. We are "condemned" to be men, but we choose to eat or not eat. Man is free to do something about the situation as it is in the situation where there is already a commitment forever.

You can try to create an example: A person who by an accident became unable to express themselves through speech, search the painting as a "refuge" and one way she can express her feelings and ideas are becoming a ( a) great painter (a) that person is free because he built something with the absence of speech (voice), managed to circumvent an obstacle given the world. It has been so creative freedom, is given a new meaning and what constitutes an event.

However, conscience is not formed by a sequence of moments and events, is pursued by the "ghost" of the moment, but it must constantly be upset by an act of freedom.

"... Man is only one loop relations have only relations to man." (Phenomenology, pp. 612)

By: Pedro de Freitas Junior
(Bachelor of Philosophy from the UFSC and Specialist in Clinical Philosophy Institute Packter)

Bibliography:
MERLEAU-PONTY, Maurice Phenomenology of Perception. 2nd edition - São Paulo: Martins Fontes, 1999

Summary of philosophical work:

Eye and Mind

L'oeil et l'esprit, 1964.

Maurice Merleau-Ponty, 1908-1961.

As Paul Klee, the painter is a "philosopher without knowing it, because painting is a reflection devoid of ideas: the closest sense of why spontaneous

of being in the world, she is a "presentation without the concept of universal being.

Merleau-Ponty sees in the gesture of the painter the expression of a new relationship to be the manifestation of this "secret and feverish genesis of things in our body."

The work is therefore a visible thing to see themselves, or the vision to make it visible: it is reflection. The painting is not, therefore, a copy of something that pre-exists with it, since Being is not nothing but chipping, it is what they express themselves through the "voices of silence", the logos of the world that is dumb " the spark of the sentient-sensitive. "

According to Sartre, this text "says it all since we are able to decipher it." Complex work, therefore, that anticipates and recalls, rather than explicit, future issues of The Visible and Invisible (unfinished work, Merleau-Ponty sought to lay the foundations of an ontology of the visible).

Study: X. Tilliette, Merleau-Ponty, Seghers, 1970.

Music of Nick Drake

The universe of the arts - Marilena Chauí

Alberto Caeiro, one of heteronyms the poet Fernando Pessoa, leads us to the heart of art when he writes:
My glance is clear like a sunflower.

I have the habit of walking the streets
Looking to the right and left,
And occasionally looking back ...
And what I see every time
It's what I had never before seen,
And I know very well aware of it ...
I know have amazed essential
Who has a child at birth
Really noticing who was born ...
I am born in every moment
To the eternal newness of the World.

The novelty of the eternal world. Alberto Caeiro / Fernando Pessoa joins two words that normally are separated and even in opposition - and eternal novelty - because what is eternal, beyond time, always remains identical to itself, while the new one is pure temporality, time as movement and restlessness that differentiates itself. However, this unity of the eternal and the new, seemingly impossible, is held by and for humans. It's called art.

Merleau-Ponty said that art is coming - one likely to be than ever before existed - as infinite promise of events - the works of artists. In the essay indirect language and the voices of silence, he writes:

The first drawing on cave walls founded a tradition since picked another one: the perception. The near-eternity of art intertwined with almost eternity of human existence and we have embodied in the exercise of our body and senses with which to understand our cultural gesticulation, that we enter in time.

What do the drawings on cave walls? That the world is visible and to be seen, and that gives the artist to see the world. What world? That eternally young, constantly sought by the artists. That's Monet painted several times the same cathedral, and every screen is born a new cathedral. Referring to this quest for eternal again in Monet, the philosopher Gaston Bachelard writes in an essay called The painter of the items requested:

One day Claude Monet wanted the cathedral were truly air - air in its substance, air in the very heart of the stones. And the bluish haze of the cathedral took all the matter that the blue mist itself had taken the blue sky ... Another day, another dream captures the basic desire to paint. Claude Monet wants to become a cathedral of light sponge, which absorbs in all its rows of stones and in all their finery ocher of a setting sun. So, this new screen, the cathedral is a sweet star, a red star, a being asleep in the heat of the day. The towers were playing higher in the sky, when receiving the element air. Hey them now closer to Earth, over land, burning just a little, like fire saved the stones of a fireplace.
(...)

Marilena Chauí - Invitation to Philosophy
Ed Attica, São Paulo, 2000.
The world of practice / The universe of the arts