The Greek people are the philosophical people par excellence. Werner Jaeger (1888-1961). [1]
Philosophy must be a serious task again, to have a science, an art, a know-how, a profession, the conviction prevails that a multiplied effort of learning and exercise is necessary, if someone with eyes and fingers receives leather and instrument, is not able to make shoes. On the contrary, as far as philosophy is concerned, prejudice seems to dominate today that anyone knows how to philosophizing and judging philosophy immediately, since for this it has the measure in its natural reason, as if it did not have the measure of philosophy either. A shoe. It seems that the possession of philosophy lies precisely in the lack of knowledge and study, and that philosophy ceases where knowledge and study begin. Philosophy is often seen as a formal knowledge without content. G. W. F. Hegel, (1770-1831). [2]
Every philosophical system has flaws and failures. Herman Bavinck (1854–1921). [3]
Is the deliberate rejection of philosophy itself a philosophy?And a philosophy that can involve its supporters in many contradictions. L. S. Vygotsky (1896-1934). [4]
I’ll never stop philosophizing. ? Socrates (469-399 BC). [5]
One of the tasks of philosophy is to learn about the obvious, this can be exhausting and, if not a mesurized attitude in your word and judgment, can create some displeasure. But what to do, since philosophy rejects holidays?[6]
Apparently, the obvious doesn’t always sell out in its obviousness or, in fact, it’s as simple as common sense marketing makes us believe. On the other hand, themes are not always seemingly simple and obvious. If philosophy doesn’t take a vacation, you shouldn’t retire either. [7] Persistence in reflection is a virtue here.
So the best thing we can do is investigate, or walk with the audacity of a Quixote, following in the footsteps of the respected philosopher Dino Formaggio (1914-2008), who presents a relativistic concept when he says that “art is all men call art”. Hilariously, Echo (1932-2016) mocked the affirmation, declaring that “everything men call beautiful is beautiful. “[8] So I think of myself, what is philosophy?I dare not finish the sentence.
Returning to philosophy, we emphasize that this mission and methodology may seem unnecessary or even unpleasant in certain contexts and circumstances, however, once the shame is overcome first, perhaps as a result of demonstrating a closer vision of those who have woken up, not without time, from the “dogmatic dream”, will be very rewarding. We must understand that the meaning of the thing should not be separated from what is the thing [9]. Gasoline is always more important than experience. Experience, although lively and meaningful, has the possibility of being corrected in the light of the essence.
I continue to follow the principle that the best definition is the essential thing, indefinition tends to lead to a number of insecurities on the one hand and irregularities on the other.
In an interview in 1991, Thomas Kuhn (1922-1996) complaining about the excessive and inappropriate use of the term “paradigma”, which marks his book The Structure of Scientific Revolutions, admits that in the book he did not define the “Paradigma” as rigorously as it should ?. [10]
Therefore, here I am Aristotle (384-322 BC) saying, “A definition is a prayer that means the essence of one thing. “
That said, let’s start with the composition of the word philosophy
The word Sofi /a (Wisdom) already appears in the writings of Homer and Hesiod?Always designating an attribute, never an activity [12] ?, however, the philosophical compound (Philosophy) is only found in Heráclito (c. 544-484 BC) . JC), which uses it as an adjective.
In fragment 35, he says, “Men who love wisdom (sharp/fouj) must have a lot of knowledge. “[13]
As for the verb, we first documented it in Herodotus (c. 484-420 BC). Herodotus, father of history, says that when Solón (638 a. C. -558 BC), one of the seven sages of Greece, [14] was To visit the very rich Cressus (596-546 BC), King of Lydia (about 560-546 BC), went to the sage saying:
We have received the news of your wisdom (sofi/h) and your travels; And I don’t know entirely that in so many countries you have no other purpose than to educate yourself (philosopher) about their laws, customs and hone your knowledge?
Tucidides (c. 465-395 BC), also makes similar use. Say the funeral prayer of Pericles (c. 495-429 a. C. ) in 431 BC period in which he was head of state ?, at the funeral held every year in Athens in honor of the dead of the war, [16] Pericles, at one point, said:
We are in love with beauty (filokalou / men) without extravagance and lovers of wisdom (filokalou / men) without indolence. We use wealth more as an opportunity to act than as a reason to brag; among us, there is no shame in poverty, but the greatest shame is not to do everything we can to avoid it.
According to Cicero (106-43 BC) and Diegenes Laércio (3rd century AD). C. ), [18] is Pythagoras (around 570? C 495 BC) who has given himself the title of philosopher. was well versed, answered that in none. He was a philosopher.
According to C-zero, Pit-goras found the name Sofo/j too pretentious, preferring to replace it with Filo/Suffoc, and then began using it for himself. [19]
This ethical and religious sense is also found in Socrates (469-399 BC). J. C. ). [20] Plato (427-347 BC) and Socrates (469-399 BC). C. ) they oppose philosophy to Sofia: [21] This, which is perfect wisdom, belongs only to God. Men are just phylum/suffoc, lovers of wisdom. [ 22]
Sophists, in their fully justified subjectivism, also want to reduce wisdom to a discursive, rhetorical art, an art that can be taught to persuade, without further commitment to truth.
While for Plato wisdom is a practical virtue, for Aristotle (384-322 BC) it is theoretical, allowing us to come to the truth of the root causes [23].
In the time of the Sophists and Socrates (469-399 BC), the term Philosophy was used to refer to the systematic culture of all theoretical knowledge, acquiring in Aristotle (384-322 BC) the meaning of (e) pisth / mh) , “an intellectual discipline that seeks causes. ” [24]
Having said that, it should be emphasized that our text suffers from a methodological difficulty which I intend to explain at the out point: Greek thought, even in classical times, was not a monolithic way of interpreting and thinking reality. There are different eras, different questions and priorities.
In addition, there are philosophical schools with different assumptions and disparate concerns, so you have to be careful here not to fall into the generalizing, and therefore reductionist, error of thinking here and there and hastily assuming the sample characteristic of Greek Thought.
As we know, not always, for example, the individual thinking of Xenophane (c. 570-c. 460 BC), Heráclito (c. 540-480 BC), Socrates (469-399 BC), Plato (427-347 BC) ) and Aristotle (384-322 BC). C. ) represents the usual or even majority way for the Greeks to see reality. [25]
With that in mind, knowing the dangers, let’s carefully analyze what awaits us. However, before we dive into this river where I will swim as far as I can touch my foot, leaving my neck out, we will deal with the desire to know.
[1] Werner Jaeger, Paidéia: The Formation of the Greek Man, 2. ed. Sao Paulo: Martins Fontes, 1989, p. 9.
[2] G. W. F. Hegel, The Phenomenology of the Spirit, Sao Paulo: Cultural April (Os Pensadores, v. 30), 1974, p. 42.
[3] Herman Bavinck, Reformed Dogmatics: Prolegómenos, São Paulo: Cultura Crist, 2012, v. 1, 313.
[4] Vygotsky’s preface to the translation of Piaget’s first two books (1896-1980), published in Russia (L. S. Vygotsky, Thought and Language, Sao Paulo: Martins Fontes, 1993, p. 18).
[5] Plato, Defense of Socrates, Sao Paulo: Cultural April, (Os Pensadores, v. 2), 1972, 29d.
[6] I am inspired here by Gilson (1884-1978), who wrote: “Philosophers sometimes go to a ballet show, if only to distract us from philosophy, that we need to know how to take a break. But she refuses to interpret and accompany the philosopher to the show?(Etienne Gilson, Introduction to the Arts of Belo?What is philosophist about art?Sao Paulo: 2010, p. 191).
[7] When Eric Voegelin (1901-1985) accepted an invitation from an institution’s board of directors to talk about “the gospel and culture,” from the beginning he said, “A great invitation, I must say. After all, what good is philosophy if you have nothing to say about the big questions that today’s men have the right to ask themselves?(Leo Strauss; Eric Voegelin, Faith and Political Philosophy: Correspondence between Leo Strauss and Eric Voegelin, Sao Paulo: é Realizacaes, 2017, p. 167).
[8] Umberto Eco, On The Shoulders of Giants: Written for La Milanesiana, 2001-2015, Rio de Janeiro: Record, 2018, p. 38.
[9] The science of definition, division, and classification, although often used for false things, is not false in itself; Nor was it instituted by men, but discovered for the very reason of things?(St. Augustine, The Christian Doctrine, Sao Paulo: Paulinas, 1991, II. 36 pp. 143).
[10] John Horgan, The End of Science: A Discussion on the Limits of Scientific Knowledge, 3. Reprint, Sao Paulo: Companhia das Letras, 2006, p. 64.
[11] Aristotle, Themes, Sao Paulo: Cultural April, (Os Pensadores, v. 4), 1973, I. 5. P. 13. For a brief discussion on the importance of definition, see: Hermisten MPCosta, Introduction to Methodology of Theological Science, Goiania, GO . : Editora Cruz, 2015, p. 63-65.
[12] See J. Goetzmann, Wisdom: En: Colin Brown, ed. Ger. The new International Dictionary of New Testament Theology, Sao Paulo: Vida Nova, 1983, v. 4, p. 276. Friar (1909-1970) points out that in Homer, suffoc/j? It means skilled man in mechanical arts, and bypass, cautious, cunning, witty, subtle?(G. Fraile, History of Philosophy I (Greece and Rome), Madrid: Library of Christian Authors, 1956, p. 4).
[13] Even if the philosophical compound has not been found before, the literature demonstrates other conjugations with the word fi/loj (see Otto Michel, Philosophical: In: G. Kittel; G. Friedrich, ed. Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1983 (reprinted), c. 9, p. 173).
[14] Cfr. Platon, Prot-goras, Belém: Federal University of Paris, 2002, 343a, p. 95.
[15] Heredotus, Histaria, Rio de Janeiro: Ediouro, (s. d. ), I. 30. P. 48.
[16] See description of the ritual in Tucedides, History of the Peloponnese War, Brasilia, DF . : Editora Universidade de Brasilia, 1982, II. 34. P. 96-97.
[17] Tucidides, History of the Peloponnese War, II. 40. P. 99. See also Plato, O Banquete, Sao Paulo: Cultural April, (Os Pensadores, v. 2), 1972, 202ss; Plato, Defense of Socrates, Sao Paulo: Cultural April, (Os Pensadores, v. 2), 1972, 28-29.
[18] Marcus Tullius Cicero, Tusculanae Disputationes, V. 3, 8-9 (available at: https://docplayer. com. br/66164032-Tusculanae-disputationes-marcus-tullius-cicero. html) (see 03. 04. 2020) and Diungenes Laercio, Lives, Opinions and Phrases of the Most Illustrious Philosophers, Buenos Aires: El Ateneo, (1947), I. 8. P. 24-25.
[19] Is this version, which is preserved by C-cereo and Diseres Laércio, supported by a work?Breath interception? Lost today, by Hereclides of Pontus (c. 390-310 BC), Plato’s former disciple. ( See: Laercio Digenes, Lives, opinions and phrases of the most illustrious philosophers, Buenos Aires: El Ateneo, (1947), I. 8. P. 24-25). However, the reliability of this file is questioned (see Philosopher: En: André Lalande, Technical Vocabular and Philosophy Critic, Sao Paulo: Martins Fontes, 1993, p. 407-408)
[20] See: Plato, Fédon, Sao Paulo: Cultural April, (Os Pensadores, v. 3), 1972, 62c-69th. P. 69-78.
[21] On the other hand, Plato identifies the sofi/a with e) pisth/mh. See: Plato, Teeteto, Belém, PA. : Federal University of Paro, 1988, 145th. P. 7.
[22]? Calling them wise (suffoc/j), Fedra, seems excessive to me and applies only to a god; but would the name of the philosopher (phylum/suffoc) or a similar epithet look better on them and be more appropriate?(Platon, Fedro, Rio de Janeiro: Editora Tecnoprint (Dialogues I), (s. d. ), 278d. P. 267).
[23] See: G. Fohrer, sofi/a: In: G. Kittel; G. Friedrich, eds. New Testament Theological Dictionary, Grand Rapids, Michigan: Eerdmans, 1982 (reprinted), v. 7, 470-472.
[24] F. E. Peter, Greek Philosophical Terms: A Historical Lexicon, 2. ed. Lisbon: Calouste Gulbenkian Foundation, (1983), p. 187 (See also Aristotle, Metaphysics, 1025b-1026a).
Plato (427-347 BC) understood that e) pisth/mh was a true scientific knowledge as opposed to C/ca; being an organized body of knowledge, which we would call “Science”, characterized by being theoretical and practical. According to him, e) pisth/mh is the highest form of human knowledge. In the Main, write:
And so, then, when good opinions (from/ca) are linked, they become knowledge, science (e) pisth/mh) and, as science, remain stable. That’s why we say that science is more valuable than good opinion: is science (e) pisth/mh) distinguished from good opinion (do/ca) by its rational chain?(Plato, Main, Rio de Janeiro: Editora Tecnoprint, (n. a. ), 98, p. 108-109).
As for Plato’s perspective, see also Plato, Teeteto, 190a-c; Edem, Fed, 75b-76; Ditto, The Republic, 7th ed. Lisbon: Fundacao Calouste Gulbenkian, (1993), 476a-480a; 509d-511th; 514a-521b.
[25] I owe this observation in part to Forrester. (W. R. Forrester, Christian Vocation: Studies on Faith and Work, London: Lutterworth Press, 1951, p. 121).