Sem isso você vai continuar inseguro para sempre | Olavo de Carvalho

so good evening everyone, welcome and you will find on the page a text by the Spanish philosopher Gustavo Bueno about the title of administered philosophy from which we are going to start our reflections today and I wanted to remind you that the spirit of this of this course is less about giving everything a chew and thus the Caminho das Pedras dier with all the bibliographical indications etc etc than it is about instilling in you a kind of inspiration so that people gradually acquire a movement of their own and have initiative and find each your own path is, however, a series of minimum requirements that we make here and the first one we put in place was in relation to mastery of language and literary culture, this is absolutely essential for those who are, for example, today attending a university course of philosophy that has theses to present this thing, you should give up on doing anything significant until you have extensive literary culture and mastery of language, give up if you don't master language, your thinking is crude if it will always be you think you're saying something but you're not are you confusing let's say subjective impressions with expressions you think you are expressing something but you are not the process of forming a philosophical concept is one of the most complex things that exist you will always have to start from impressions you had and work on these impressions on various aspects from various angles until you are able to discern in them a permanent structure and this structure remains that you will express a philosophical concept if you say when reading philosophical texts You are not capable of doing the opposite work, that is to say you go back from the concept formal even let's say the original impressions from which that concept originated you are not understanding what you are talking about you are moving in a sphere of word exchange you exchange one concept for another concept for another concept and everything is moving on the surface so This is let's say it is for the purposes of a University work today This is more than enough because your professor also in general has nothing but a verbal understanding of things n philosophy professors in Brazil in their entirety They are people who have never done a deep work of asking yourself am I really understanding this thing here objects of real experience this concept refers to what inner states it refers to and so on they never never never asked this question and don't even imagine that this exists so you is moving in the Sphere of school work school work is done only for you to fulfill a disciplinary requirement, a bureaucratic requirement, right And you ultimately receive a certificate given by an ignorant person that you are qualified to continue passing on the same ignorance of generation to generation, what we are going to say is what exactly what is called bookish bookish culture is a culture that refers only to words that have no things behind them now to make things worse, to give ISO a tragic character, this understanding purely verbal of things was systematized and theorized through deconstructionism so what deconstructionism says is an immense effort of theoretical justification of the incomprehension of philosophical texts sometimes texts cannot be understood because to the extent that the individual is persuaded that the text does not refers to nothing except another text and another text and another text in-depth understanding experienced understanding becomes impossible it is prohibited so when the individual does not understand the text what happens is exactly that he cannot relate let's say word with reality with lived experience But then a teacher soon appears Telling him that texts in fact have no external reference that a text only refers to another text that refers to another text that refers to another text he is authorized and obliged not to understand, right? especially the texts of ancient philosophy, right, you saw that in the Greek language, I was reading this the other day, even in Xavier zir, in the Greek language, you didn't have a verb that is equivalent to what we today call knowing, knowing how to determine you had several words, about 20 that expressed different ranges of meaning of knowledge, you don't have a generic term, knowing, okay, and then one of these verbs, which now I don't remember exactly which one, it expressed the following meaning the perception you have of a object in direct experience but in such a way that you apprehend the object in its real process, for example, when you see a kitten being born and you mentally apprehend the entire embryonic process from generation, right through the entire gestation process to birth. you're understanding the internal process of the object, right?

So I don't remember exactly what this verb was, eh, I think it was eh gesty, something like that, I don't remember exactly, so the simple existence of this word in Greek, um, shows that they give it extreme importance, that is, the real perception of objects not just as phenomena or appearances but as interior processes So you're going much further, let's say the mere naming of appearances, this idea, let's say that we know only the phenomena and not the noumenon, what is that is inside the objects was Strange to the Greek, it means This aspect of knowing among others that were symbolized by other verbs is to express Precisely the possibility that human beings have of knowing objects not as appearances, okay, but as processes That's right, then This It's as if it were, let's say, sensitive knowledge taken to its maximum perfection, right, and the mere existence of the verb proves that this was a common heritage of perception that the Greeks, at least from the classical period, to certain things, this means that everything they are saying regarding any visible being does not refer to appearance but to internal processes, this means that they were firmly persuaded that through mere sensitive perception you could capture the internal processes that make up the various objects, therefore knowing the entire formation of this being . say from its essence to its outward manifestation so if you don't read the Greek authors like that you are not understanding absolutely anything now if you read the Greek text believing that it only refers to another text that refers to another text that refers to another text So, to God, kitten, you won't understand, kitty, anything about the kitten. Okay, so if this deconstructionist method is already a disaster for dealing with texts The Current ones for dealing with ancient texts, especially Greek ones, that is, it is a method that really doesn't understand nothing nothing nothing nothing means if you read a text you will just pick up the references that exist between one discourse and another discourse but the Greeks didn't speak like that, right?

It means the reference to natural beings was immediate for them, so it means if we don't have this memorable recapitulation of the impressions we had of the objects and above all of the deep perception we had of these objects, so we don't understand the Greek word you're talking about, for example , if a person comes to you and tells you something and you capture it in the relationship between speech and appearance, gesture, look, etc. etc. you capture intention, you know what that person is wanting, that's right, that intention can be a very subtle thing, sometimes ambiguous, but of course if we didn't have this ability to grasp these things, the whole human coexistence would be impossible, that is, if we had to capture people's words only through their dictionary meaning or through their reference to other speeches, we would not be able to coexist with anyone, meaning the simple fact that there is a connection between the spoken expression and non-verbal communication already makes it impossible for us to apply the precepts of deconstructionism to our daily coexistence .

interpreted only as discourse, there can never always be a reference, let's say, to a deep process that is evident in the discourse, but not only in the discourse, which is also supported by an entire non-verbal communication, it is supported by a reference to the outside world, that's not it, so for example you are driving on the street and suddenly V a driver and curses you Um you instantly understand that you hindered him in some way isn't that You passed in front of him you barred him access to some place he wanted to enter and so on this is not given in words this is a physical situation that happened if you are not capable of, let's say, instantly reconstructing the physical situation that created that reaction in the individual and that he is expressing to you Then it means that you are not understanding what he is saying that no understanding means this reduction of communication to mere verbality constitutes a very serious psychiatric symptom that is sometimes called epileptic depersonalization, that is, the individual does not understand what you are saying, he does not understand it, right, and ISO makes social coexistence absolutely impossible, so this symptom It's what is being inoculated into people through these deconstructionist habits, I mean deconstructionism is a systematized stupidity and this ended up dominating the panorama of university education in Brazil, so I mean before the camar's didn't understand anything they were already a bit stupid now as it is a theoretical justification for being stupid to speak has now become Invincible, right? So then there comes what the church calls Invincible ignorance, right, and one day you will have to choose if you want, let's say, to be approved through this means where people are all infected with this virus and you want to become like them so you can be accepted be a university professor feel equal to others feel supported by the environment etc etc you will have to choose between this or you understand the philosophical texts there is no middle ground unfortunately there is not middle ground Because then we're going to say this Choice between effective culture and the Social role Good It would be great if there wasn't It would be great if, on the contrary, your acquisition of your desired social role as a teacher, etc. , etc.

, was achieved through the deep understanding of the texts as it was in other times, this is not the case, but unfortunately today, especially in Brazil, you have to choose between one thing and another . Okay, so those who are at the university doing their thesis, etc. , know that what will be required of you at this University is very little, don't be sure.

It requires a deep understanding of the texts it just requires the ability to manipulate certain words so that you are speaking in their language and this was not a language made to be understood the notion of understanding does not exist there right so there is no other way for us Inoculate ourselves against this if we imbue ourselves with the true meaning of language not at the level in which it is used at university but in the sense in which it is used throughout the history of human culture and the acquisition of literary culture consists precisely in you learning how certain writers managed to express certain real impressions that they had in general these expressions condense human experiences that are evidently not particular to that individual who may be into impressions that can be experienced by millions of people but which in literature appear as recorded for the first time and of a way as Bruno Tolentino said, in a memorable way, I asked him what poetry is, he said poetry is a memorable way of saying, I mean, you managed to say the thing in a way that you can record it in your memory and it becomes incorporated Within your expressive arsenal, hum is evidently incorporated as an instrument of expression of impressions, said Benedito Crot. In other words, when you have an impression analogous to the one here, the scheme created by the poet by the artist helps you to say things, sometimes not with the same words, you will having to make a certain adaptation It's even more true to the extent that you repeat literally or altered these expressions acquired by the great writers you give your personal impression to the personal experience that you had a historical and cultural resonance through the analogy that it has with experiences previous ones expressed by other poets H if you take for example where I wrote the preface to the book collective imbecile n in the last paragraph, right I use it as someone who doesn't want anything five or six expressions similar to famous verses famous verses or sentences from Universal literature so what am I doing I am fitting my experience within a tradition I saw so if we looked at things from a deconstructionist perspective then I would only be saying what others It's already been said, it doesn't happen that as I'm mixing five or six different phrases and they're really different, I can't be repeating it because I'm trying to express an impression that I had in other people's language, language was prepared by a tradition, um, it's just right. in which you can fit your personal experience into a historical tradition is that you understand this experience, see it doesn't exist, Aristotle said there is no understanding, there is no understanding of the absolute singular, meaning that which has no analogy with anything, that which is totally suggestive to you you really don't understand You can just narrate or express it in some way when the analogies start to appear, right?

Then you start to situate that experience within its historical analogues And you start to be able to reason about it In other words, the expression of the impression is the first requirement for understanding if our reasoning thinking activity loses contact with this with the first impression and with the process of transforming the impression into linguistic form then we are talking about nothing we are just exchanging words for other words it is as if let's say In a card game, there are several possible combinations of cards, none of those combinations have anything to do with any real situation, for example, if you, I don't know, are playing poker, you put three kings there, right, what does this correspond to in real life? nothing corresponds only to other possible games to other possible combinations within the same game, that's not it, so to the process, let's say the expression of the impression that little by little is condensed into transmissible concepts capable of discussion, it corresponds in reading to the reverse process Um, that means you reassemble from the defined and even dictionaryized concept to the impressions that originated if you don't do this you don't understand anything nothing nothing nothing and with a little practice it is very easy for you to understand if the individual knows what he is talking about if he only knows the dictionary meaning of the words words or the concept that we are going to say is established in philosophical teaching, so it is precisely this limitation of this purely verbalist deficiency that I would like to free you once and for all, even if this implies some delay in your achievement of a position university if you are disputing one that I sincerely hope you are not, right, I will even make a parenthesis, I do not believe in the possibility of restoring Brazilian culture from the Universities, I really don't believe it because the process involves occupying space within the Universities and of transforming this entire space, that is to say, into an area of ​​purely tactical-strategic discussion, it was done over 40 years, right, and the space was completely occupied, even worse, once the space was occupied up to the level of tactical-strategic discussion, it puffed tremendously, you won't be able to compare let's say, the internal dialogue that people on the left have today with what they had 40 years ago is impossible to compare. In other words, when they dominated the space, this served them as an authorization for complete intellectual indolence and let's say the general infestation of a kind of irrationalist populism , which within even an older Marxist tradition would be considered fascist rather than communist, so that doesn't mean that this diagnosis is right when we come today and the minister of education who says header Instead header will be replaced by another that writes Getúlio with lh é and that these are two people who have high positions in the university world, you see that the situation has gone, let's say from the ridiculous to the fearful Hum because It was ridiculous in an instant when another person made these mistakes and showed his illiteracy when this spread throughout the university environment and became, in a certain way, obligatory.

Okay, so you see that this ignorance, stupidity has become a power, a force that really occupies a space, determines the lives of thousands of people, creates or undoes careers, etc. , etc. , and you see that you have no way of breaking this here h So this idea that some people have no idea but I'm going to go in there, I'm going to stay quiet, I'm going to move up positions in there and then I'm going to exert an influence This is a waste of time, what we're going to say is A total illusion is only, look, it would only be possible to obtain some efficient result in an effort to change the state of affairs in universities if there was a collective occupation of space like the people of the Communist Party did from the 60s onwards, right?

it was an individual who went in there to have a career and be isolated in the middle of 50, 50 didn't come in all at once, right? And this, my children, I'm not going to plan this here, this isn't a political movement, right? do to occupy spaces we have more to do okay so what we have to do is create structures outside the University structures that overlap with it with the let's say the power and authority of those who know understand no so it wasn't us we are not even the first to do this if you look at the history of the Brazilian Institute of Philosophy founded by unel re you will see that this institute itself produced more and better results than the teaching of all Brazilian universities Practically everything that was significant in matters of Brazilian thought, except Mário Ferreira ended up in the Institute's magazines and you don't have one that was published for years, right?

And you don't have a magazine from a single University that has lasted so long and has published so many good things Okay, so practically how to say what was positive about the creator in the Brazilian philosophical environment, ended up at the Brazilian Institute of Philosophy, ended up at the congresses of the Brazilian Institute of Philosophy, or also ended up in the Brazilian society of a Catholic philosopher that still exists, right? These are the institutions that expressed Brazilian philosophy, not at the university, there is no University that can claim to have done work like this, so since this is already a tradition in Brazilian philosophy, we have to consolidate this tradition and we have that not depending on Universities does not mean anything sincerely, it means that I refuse, even for reasons of personal honor, to compare my work with someone like DrEmir Sader, right, who is a full professor of philosophy at the university and will now be the minister of education if We accept this game, right? And then in fact we are losing all contact with our effective consciousness, we are exchanging our true self for a social role and this is absolutely incompatible with the exercise of philosophy But it happens that philosophy the word philosophy In this context has an ambiguous meaning and this ambiguity is what appears here in this text by Gustavo Bueno that I will now read and comment on for you Eh Gustavo Buen is not a great philosopher that I especially appreciate, but this one trixo is useful for us There are also a few articles that julan Maria wrote on the same subject, they are even better but this one here condenses it better when I chose this one, which by chance ended up in my hand due to a recommendation from the penitent Leonardo, he sent me a link to the Spanish pair.

Exactly this text here speaks well, so G Maria's articles are very thorough, but this one condensed the matter, he said, in any case, it will be necessary to verify that in a very short time the process of institutionalization of the philosophy initiated by the Platonic academy was extended at a constant pace, everything happened as if the political power itself had responded to the ironic proposal of Socrates and Alexandria in Rome in the Eastern Empire without prejudice to the parentheses opened by Justinian And from the very beginning within the scope of the Catholic Church or Islam, philosophy was institutionalized in increasingly more rigid as Scholastic philosophy, in other words, we arrived at a situation of a philosophy administered by private institutions, by public institutions or by ecclesiastical ones. Unlike spontaneous philosophy and, so to speak, arbitrary or unsystematic, its own form of worldly philosophizing based on the politics of Science of Medicine, the practice of law, etc. , philosophy was subjected to a systematic organization, a programming, a racio studiorum, which we wouldn't have either.

Why disqualify a priori from a philosophical point of view, on the contrary, philosophy administered as a result of its own dialectic will have contributed decisively to achieving Rigor and precision in the analysis of the ideas that history has brought to us and that are unattainable in your worldly life, but simultaneously the tendency of administered philosophy to isolate itself from the worldly philosophy of the present, which is always the its source and the tendency to withdraw into the interests and how to cling to the interests of the administration that it has incorporated into its own ends will guide its evolution towards ankylosed forms and will convert it into a merely ideological vehicle even when neither is in no way reduced to this service, we cannot forget that these series of great philosophers who are usually considered as the founders of modern philosophy, Francis Bacon, decart, Espinoza Lees, etc. , acted outside of philosophy, specifically administered outside of the university, neither Bacon nor discard neither Spinoza nor Lebes were university philosophers so I think that some exaggeration is at the beginning of this text because I mean the Platonic academy was not an organ that was linked to the state nor any entity outside of itself, it is an autonomous entity academy platonic but similar to the Institute Hello from [ __ ] from fo a USP Okay, they were just a group of interested people Okay, and within the Greek social political context, the academy did not exercise any state or religious function, etc. , etc.