Ellacuría get develop a liberating discourse, however, happily avoids the idealism of the old emancipatory discourse of modernity illustrated. This is achieved as we have detailed in previous posts and means, here is its crucial importance, a response to challenges emancipatory postmodern critical thinking. Dr. Samour cites a text of the very Ellacuría revealing in this regard: "From Parmenides to here the body and being displaced in the philosophy of reality and thus philosophy has ceased to be what it should and men, intellectuals or not, are diverted from the demands of reality to any illusions of being, when being (the sense) is not based on reality shows "(p. 55). That is, the thought did not play the style of a logos prior to reality, but, following the key Zubiri, there is, as both have said, a priority of reality. Thus, the attempt to capture the be beyond reality (material) is illusory, from this perspective, because intelligence is sentient, so that always acts with the previous ingredient of the real. All apprehension of the world is in the spirit of philosophical realism, mundane.
It is true that in other philosophies, such as Heidegger's phenomenology, emphasizes the artificiality of a world of life prior to all knowledge or all capture both the world (body) and sense (to be). Thus, for Heidegger is an alignment of the eyes, a vertical perspective, depth, which determines the grasp of reality. Perhaps we ought to study the similarities and differences with what exactly means Zubiri sentient nature of intelligence. In some approaches has been a certain bias phenomenological Zubiri. But the interpretation of Ellacuría away anything of this bias, as it focuses, as highlighted by Diego Gracia, on the essence before the trilogy about the intelligence of the teacher Zubiri. To Ellacuría reality, which is at its highest level of reality (of conduct ), mainly historical, determines that the capture of historical reality itself is historical and political. Here we have a very similar concept, I think, self intelligence, aware of its materiality, the French sociologist Pierre Bourdieu. In Ellacuría the political, social, economic and historical are, shall we say, the meaning or actuality from which arises all intelligible. But no more than that (no one be detached from the authorities in their bodies appear.) Truth and reality are one. The priority of this facticity we call "world" or "reality", their existence and consistency are the first and fundamental Ellacuría. There prior to that nothing, not even reason or logos (against idealism and formalism of reason). And it is this stronger physical weight that appears to us (world, really) what their philosophy away all thought of dyes Ontologic of fundamentals or know first. worldly thinking is coupled the world, but keeping the world the "singing voice." And you can not pretend any more, or dive into others' sites. " What can be grasped in the world is so mundane and we dive into the world fully to grasp.
The implications of this mode of philosophy are many and important. For starters, as pointed out by Professor Samour, can not aspire to a mere ideological shift in the world, hit of pure thought, working with ideas. Ellacuría thought and believed in always thinking from the practice, which would supply the ingredient to the intelligence material that captures the world through the contact "physical" with the world (touch metaphor). In this sense, postmodern discourses games would be wrong, as would attempts to change reality through what has to operate precisely mating the real (the speech). According Ellacuría: "The actually existing discourses always refer to a dimension that is no longer merely discursive or linguistic, which is the field of historical practice in all its complexity and contradictions, especially those due to social conditions that generate and multiply the speeches. The speeches always translate into practice in at least two types: those who have power and those who do not. In addition, there are individual actions and / or collective lack of systematic discursive representations, but they emerge as unconscious resistance against the relations of power and domination that official discourses legitimize and reproduce "(p. 55). Questioning, therefore, other philosophies of hermeneutics and postmodern type is strong here. You have to capture the dominant narrative to select between different narratives. A worthy and others not valid for the emancipatory project in the sense described by Ellacuría immanent. We must choose according to norms that arise, as seen in abundance, the world, immanent and channels in glorious mundane (against, on the other end, the old ways and transcendentally important forts in connection with the world). It therefore aims to historical hermeneutics normativities able to find in history in terms of a liberating project. JM Romero is what looks and forth in his book Towards a dialectical hermeneutics only partially discussed about a year ago in this blog. This, said Romero, is a critical hermeneutics Gadamer's hermeneutics, which handles no cash for a critical questioning of the given dynamic conservative and tend to respect tradition without picking it possible challenges to tradition. Tradition, for Gadamer, it would be a value in itself, impossible to transcend (even immanent, as does Ellacuría) and for exchange, while real, is not in a sense Challenger.
not referred Ellacuría says Dr. Samour, a empirical verification of thought given, to be verified as "fact" in an empiricist. The realism of Ellacuría not imply, let alone a crude empiricism. There are levels and structures in reality very complex and difficult to grasp, which is to go deeper than appearance. There is a depth (material) in the world. It is to examine critically the manner described in previous posts involving the comparison between what is possible from the given reality (facts) in reality. But critical thinking is neither an intention merely added to the thought (idealism) or a thought exercised a level of pseudo-concreteness. Wanted shared effects and the world of intentions, its management in the world and not in the sky ideas. Always related ideas and intentions with effects and settings in the world. Thus, for example, points out accurately paraphrase Ellacuría Héctor Samour, "say you want freedom, love, etc., But not create conditions that make them effective for everyone in a given community or humanity itself, is a mystification that prevents human beings are not what is said to be "(p. 57). We saw this alienation in the post yesterday about the legal and pseudo-agent for social transformation.
Finally, criticism of the approach Heidegger and the return to Ellacuría given to the question raised by Heidegger in What is metaphysics? is, say, to conclude this post, and also with words of Samour's paper that "Instead of asking why there is more body than anything else, Heidegger should have wondered why there is nothing-not, no not really truth, etc.., instead of being. In a historical context marked by negativity and the ideological anything, the attitude that drives philosophy is not the distress, but the protest, dissatisfaction with the status quo and justifying ideologies "(p. 59 .)
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