Subtitle
E 'motion relieving eros to trace the first provisional boundary between man and animal, creating the intelligence and the human eye, and with it a new horizon of perception. Referring fulfillment, eros creates a new time dimension is completely absent in animals, which makes the behavior of the free and unpredictable. In other words eros allows men to leave the narrow environment which remains immersed in the animal to reach the opening to the world.
If the essence of man consists in the ability to "open up the world" must start from here to understand what differentiates man from other living beings. Scheler in 1922 comes to a significant clarification, "does not occur in humans only a development of more than psychic agent that can already be found in the animal. Humans occurs primarily a place , even if you want even a sort of reversal of the fundamental relationship that exists between order and spiritual life [...] And this breakthrough, this reversal, this act metaphysical that it makes possible, is what it means to "become men" (GW XII, 129). Becoming a man means first and foremost a U mschwung, a Umkehrung , ie a reversal of the board of the values of organic logic in favor of a new class of values, and it is this reversal that takes place through the opening to the world .
Man is not the result of an e-volution or in-evolution of life but rather an expression of a re- cosmic evolution, it is in fact "a new class of essential of a "kingdom" of people who are not at all "evolved" so as not to have "evolved" the colors, numbers, space and time and other entities originate. This realm is opened and appears at certain points of the living world "(GW III, 191). It is essential to the class of the personal sphere.
This is a true 'cosmic revolution, indeed Metacosm. And the earthly man is only a sign, a case, an example of this. " Man is therefore primarily the result of transvaluation values that orient the animal, is the appearance of a different ordo amoris. Calling into question Augustine and Malebranche, Scheler interprets this revolution as a 'light able to spread new light on the world. It is through this new light that every human action acquires a new meaning now: the smile of a child to the gesture of a hand, here is the simplest act of loading a new world of values.
The concept of openness to the transcendent meaning and out-world environment, the instinctive behavior and instincts, by psychological reductionism. The same man is one who exceeds the world environment, instinct, intellect, instrumental, etc. .. Opening to the world the man proves to be able to emancipate from the track and the pressure of the organic logic and egologica.
5. The critique of Freud.
In 1925 A. Seidel, a young student of the German revolutionary left still virtually unknown, completed a work entitled Bewusstsein als Verhängnis , and after sending the manuscript to a friend, with prayer to deal with the publication carried out a premeditated suicide for some time. The text will then appear posthumously in 1927, arousing the admiration of Scheler and immediately after exercising an unspoken influence to Gehlen [1] . In this work Seidel proceeds to an interesting reinterpretation of the Freudian theory of sublimation proposing precisely the view of consciousness as an inescapable destiny to be, like man, characterized by excess drives.
moving to attack that situation Scheler notes, "Freud from Seidel draws the conclusion that our entire human culture (philosophy, science, religion, art, social institutions and law) siasolo a" substitute "arising the inadequacy of instinctual satisfaction. However, because the man inhibits? Seidel answer: because man has a surplus libido to the satisfaction of which would lead to ruin. No! Only by refusing the surplus rises (GW XII, 66). The aim of Scheler is of course the controversial argument that humans, culture, morality and so on., Derived from the plan would drive or in any way attributable to it. This hypothesis naturalist in which you can inscribe the attempt to Freud, but the criticism of Scheler is not a polemic in insterilirsi biased.
There are many ideas that Scheler takes Freud, first of all that energy and strength not originally belong to the spirit and higher values, but instead counts in the most primitive biological drives in Drang. And it is always under the influence of Freud and Scheler also developed his famous theory of the impotence of the spirit.
Freud had made a radical reinterpretation of the Platonic theory of eros, but not being followed by Scheler when it comes to restoring, or rather to found ontologically higher levels on the lower. If there is an upward shift of energy there is in fact a process of guidance from top to bottom: it is this aspect that will completely erase his reinterpretation of Freud Platonic eros, expect instead is reintroduced by force by Scheler. It is time to restate Freud 's impotence of spirit and cosmos noetos , but also recognize the disorientation of Drang and lower levels, in order to conceive the sublime as a result of a double movement and a penetration between Geist and Drang.
Assuming Seidel Gehlen and the exit from the instinctive behavior produces a situation of over drive that can threaten the existence of human beings, which is therefore obliged to repress and self-regulatory their drives through the institution of morality, culture, law, religion, etc.., That is, through the construction of a new artificial environment where they can learn to survive. The most immediate objection to this attractive hypothesis Scheler move is to deny that a surplus of drives, the first pathologically escape the control of instinct, can then be somehow inhibited or even regulated by the same instinct for survival. Morality then can not be viewed as both cause and effect of the process of inhibition. It should however be noted that both Freud and Gehlen have tried to solve this predicament in various ways, eg. attraverso le analisi sul totemismo. Gehlen risulta a proposito piuttosto esplicito e nella quarta edizione di L’uomo afferma: «Mi corre qui l’obbligo di rettificare quanto, nelle prime tre edizioni del libro, avevo esposto negli ultimi capitoli, intitolati “Sistemi direttivi superiori” [...] [infatti] appare inammissibile porre in rapporto diretto questi sistemi direttivi con la costituzione biologica dell’uomo (anche nell’accezione più ampia del termine)» [2] .
L’idea che il comportamento umano possa essere un risultato fortuito di una deviazione pathological from life is unconvincing. But the thesis that human behavior is the result of a principle of authority introjected, a self-discipline and a crackdown imposed from the outside for reasons of survival may be an overly simplistic that leaves open too many problems. This self-disciplined is much more interesting if it is removed from the category of necessity, if it is not seen as something imposed under threat of survival (and paradoxically ends up producing an ego which is limited to only because it really does not recognize limits outside of himself) but as the perception of a limit on their freedom in the sense of Socrates or of nescience ' humilitas Christian. And after all the inspiration that fuels the artist or the demon of Socrates seem to follow a distinct logic. The choice of an aesthetic instead of a vital value are really explainable on the basis of this enforcement mechanism? On the basis of what constitutes the act of an aesthetic preference? Even Freud, Scheler note, realizes that this is not simply follows the logic aiming to strengthen the vital value and putting himself "beyond the pleasure principle 'is detached from a purely naturalistic reductionism and is forced to acknowledge a dialectic between eros and thanatos .
Scheler Assuming that the death instinct is reversed into something positive: it becomes the need to transcend the pure pleasure principle in the direction of personal values. In becoming man's life was forced to somersault, to risk everything, for this had to take a degenerate away from the point of view of the vital values, had to deny itself, its categories, its own logic. But in this jump, in which he declined to be guided by the values of life, would certainly fall into nothing if he had suddenly seen, apart of them, a new class of values and with it a new landmark.
The decisive question, however, is that Freud, Seidel Gehlen and ultimately take as their starting point, as a premise, which for Scheler only has a goal: a result of all investigate and understand: "The lack of any original negative theory of mind is that they do not give the slightest trace of response to the fundamental question: What are we to deny man, what then deny the will to live, what represses Triebe ? And depending on which basis the energy of the different motivations Trieb is sublimated once repressed in neurosis and another in an activity that shapes the culture? "(GW IX, 48).
Many of anthropological theories of the early twentieth century, influenced by Schopenhauer, that in leaving the instinctive behavior appears, from the perspective of life, the result of a sickness, a process of degeneration, briefly: a "cancer of life." Scheler himself contributed a lot in the decade to spread that view, but if it is a disease we need to identify the causative virus. The risk is that the understanding of the human escape or be misunderstood if we consider the output from the instinctive behavior as a "disease" inexplicable, as a condition not to investigate or a random event. The reason for this output is in fact the central question concerning the essence of man.
Scheler To drive the surplus is not an overflow of pathological impulses of instinct over the banks to which they remedied with an artificial construction. These banks do not really have never worked better and never allow some form of extra drive. This surplus has very specific reasons that transcend the logic of instinct.
6. Man as Neinsager and the theory of dismissal.
What then is the trigger that determines the output from the instinctive behavior? According to Scheler is " say no 'values to life thanks to the practical exercise by the gravitational field of a new class of values. Inhibition, "no!", Self-discipline of biological drives are not then the reaction of the instinct of survival in the face to the breaking of the levees same instinct, but the intuition to enrich and to strengthen the existential . It should be radically overturn the terms of the issue: inhibition is not the cure but the cause of the surplus.
wonder why the man began to say no question boils down to what is the reason that led to the arrest of instinctive mechanism. A comparison 'of animals, which they always say yes to the reality [...] the man is "he-who-can-say-of-no", "the ascetic life, the eternal against Protestant the simple reality "(GW IX, 44). Man is distinguished from other living beings as it is the Neinsager , ie one who is able to say no to the immediate satisfaction of an instinctual drive that already lives inside when a time lag. He is the one that is capable of taking away time that you give the satisfaction and discharge in the future, while maintaining stock and determining the acceptance of additional stimuli, so the opportunity for selective activity between different options. But the postponement of the meeting is only possible as a result of a motorcycle "ascetic." But of what nature are the "strings" that tie this Ulysses allowing it to resist the lure of immediate satisfaction? Here sublimation means man is the being that thanks to its core staff is able to relate ascetically drive towards its center. The man is " beast covetous Rerum Novarum [...] always desirous of breaking the boundaries of his here-now-so and to transcend the reality of the environment that surrounds it. [...] In this sense Sigmud Freud sees in man a "inhibitor impulses." And only through this casual but not constitutional "no" to drive [...] man can sublimate his instinctual energies into a spiritual activity "(GW IX, 45).
In saying no to the vital values are put in place an ability to download the ascetic selection meeting in the future and determines the appearance of the gap in time between impulse and reaction che caratterizza il comportamento non istintivo.
Nel Formalismus Scheler chiama questo processo di sublimazione col termine di «esonero» ( Entlastung) e lo connette al problema della gerarchia dei valori: ciò che dal punto di vista del valore personale risulta una Entlastung , dal punto di vista del valore vitale appare solo un surrogato: «Il bene strumentale dal punto di vista del bene organico vitale [...] appare come un misero surrogato [...]. Invece in rapporto al bene culturale si rivela uno strumento di esonero [ Entlastung ] e di liberazione dello spirito e della persona individuale [...]. Del tutto analogamente la società, and its ethos, is a purely negative phenomenon from the viewpoint of dissolution of the living community and its ethos, but when considered as co-essential foundation of a spiritual community of people can [...] is a positive social values and essential "(GW II, 528). Here, society and social organization of work are expressions of that process of allowing exemption to raise up some energy and time that would otherwise have to be totally dedicated to the activity of survival.
7. Surplus or excess of instinctual fantasy?
But to understand the position of Scheler need to delete another misunderstanding: what characterizes the initial situation of man is not the excess drive (as in Seidel and Gehlen), but the surplus of imagination, where fantasy is to indicate a kind of perception and fundamental. In a sense one could speak of "existential surplus' man is not troubled by the danger of being killed by an excess of stimuli selected as instinct, but is saddened by the extreme poverty of Spinoza's instinctive selection . The stay prevents the perception of the horizon «gioia attiva» in quanto limita la propria potenza esistenziale [3] .
Nella prospettiva di Scheler la tesi di Seidel e Gehlen, secondo cui la crisi del comportamento istintivo provocherebbe l’eccedenza pulsionale e il conseguente pericolo di morte, risulta del tutto insensata: la semplice rottura del meccanismo selettivo alla base dell’istinto non provoca un’eccedenza di pulsioni e stimoli ma all’opposto la cancellazione di ogni possibile pulsione e stimolo in quanto la percezione non è un’onda del mondo che preme sull’uomo e che senza la mediazione del filtro wipe out the instinct. The perception is quite sensitive to wave produced by the reflection on the world of importance within the structure and drive that you cancel or strengthened by it. There is no scope of stimulus relevance and thereby eliminate the scope of relevance instinct does not mean the outbreak of a surplus of stimuli, but rather the complete implosion of each stimulus.
The same mechanism overcoming the instinctive is only possible through the emergence of a new relevance, that can light up the world according to a new logic. He feels that the slot corresponding to the relevant image is instinctive too little of the world and desire to throw open their eyes to the world.
The starting point is the gap, the gap, the gap between the expectations of a being that is already sensitive to a new gravitational field and the poverty of a world filtered through instinct and feeling. That being, plagued by personal values, but still surrounded by the instinctive logic, makes the experience of a gap unsustainable. He discovered the surplus on its ability to appreciate against the sense-perception. Experience the diversity, or rather their ex-centricity towards the vital center, then the transcendence against him and his logic. The man says no relevance because it is already dissatisfied sensitive to it, and say no this can not be reduced to a categorical imperative, or a self-regulatory imposed by the instinct of survival. The surplus of imagination in his ex-centricity here implies a further postponement.
8. He ex-centric as a gesture of transcendence.
Just the fact that the man was driven to build an artificial environment that he proves, from the point of view of the vital values, it is only a "sick animal." The analysis that leads Scheler on these issues, in the wake of Schopenhauer, and that will be published in 1914 in his paper Zur des Menschen ideas, will find broad resonance in the cultural climate of the German First World War. Man is the weakest animal, "An animal that has replaced the lack of good teeth, claws, etc.. by sheer cunning can not be considered certain something higher than the rest of the living world. At best, could be considered "hereditarily diseased animal" [...] Who does not see that, if spirit and intellect were only a cunning prudence, a "voir pour prévoir " if they contain anything useful weapons in the " struggle for survival " then they are necessarily the worst, the lowest and most vulgar of all such weapons, that is just miserable surrogates of new organic formations, also conceivable only where the development of life than to organizations stagnate? "(GW III, 184). What is regulated in the animal instinct in man infallibly must be painstakingly achieved through intelligence. The latter, as the tool is simply the result of a disadvantage: "As the tool is simply a partial substitute for training the body itself, so that its constitution is the first Accordingly place of stagnation and establishing the pure vital development, just as the intellect is [...] the surrogate of an instinct now become insecure or absent "(GW III, 185).
The practical intelligence, one that produces the tool can not be considered as a distinct time, the ultimate essence of man, as its instrumental rationality that is the most damning evidence of biological inferiority ' man. This is about taking the distances from both the Aristotelian-rationalist thesis both the positive and evolutionary : "you can not characterize the 'animal intelligent and equipped with tools "as the pinnacle of the development of life, as does Herbert Spencer, but as the animal constitutively sick, the animal whose life takes a faux pas and is in a blind alley" ( GW III, 185).
But Scheler does not just build the road that was to Schopenhauer, and that will also carry Klages: in fact he uses the result turning against the glorification of 'homo faber . Man can not be placed at the top of the scale organic farming, however, that his own inadequacy in relation to life means his ex-centricity. In other terms: if the result culminates in 'homo faber or in' rationalis animal, then it is hard not to fall into a negative conception of man himself, as the biological inferiority is reflected in a poor substitute for life. Not so if the man turns out to be a radical act of transcendence, though its essence is placed beyond the sphere biological-instinctive, and over the same homo faber.
Just sick that animal, which from the perspective of the decaying vitality is definitely something abominable is revealed, the new point of view, "something beautiful, great and noble fully ' proprio attraverso la sua attività simbolico-culturale egli diventa infatti «l’essenza che trascende la vita». «“Uomo” in questo senso del tutto nuovo è l’intenzione e il gesto della “trascendenza” stessa [...] l’uomo è la preghiera che la vita eleva al di sopra di se stessa» (GW III, 186).
Che cosa significa che l’uomo è il «gesto stesso della trascendenza»? Questa intenzione diventa uno dei caratteri centrali dell’uomo. Essa va radicalizzata: non basta dire che l’uomo cerca Dio, bisogna piuttosto affermare che l’uomo è quella X, qualunque essa sia, che cerca Dio. Una riflessione più che sufficiente per sollevare l’accusa di teomorfismo. Altrettanto l’ultimo periodo è stato interpretato all’insegna dell’antropomorfismo. È possibile rileggere l’antropologia di Scheler al di fuori di questo schema?
Questo schema sicuramente non funziona per l’ultimo periodo, quando Scheler ribadisce che «l’uomo non può inventarsi la religione [...] perché è uomo solo grazie alla sua apertura spirituale al divino» (GW XII, 299; ma anche IX, 68). Si deve parlare allora di teomorfismo anche per l’ultimo periodo?
Scheler ha continuamente affermato che l’uomo non ha la scelta di formarsi or not to form an idea or a disposition toward the divine, as he "necessarily have such an idea and feeling, consciously or unconsciously [...]. He only has the choice to get an idea on the absolute plausible and rational, irrational or implausible. However, the scope of an absolute being [...] together form the essence of man and self-consciousness, the consciousness of the world, language and knowledge structure inseparable "(GW XII, 76). In this step the last time (but it could have been the same from the mention of the intervening period) showed an awareness that man is in the difficult situation of having in itself, necessarily a tension toward the divine, but without it to be measured safely, or even be consciously recognized. theomorphism This is not: not talking about a man who takes the form of the divine, as a man who turns to a God who has no shape. The essence of man is not deductible by default have an idea of God as God (and this already during the interim period) is shown as an indefinable X: 'the root of all cultures to which X is the prayer and direct the movement of a sacred love: God "(GW III, 186).
But the man remains indefinable "The error of the doctrines developed in humans to date is wanting to include as one of" life "and" God "a base station, something defined as being: man. However, this intermediate station does not exist and the very essence of man belongs indefinability. He is just a "being in the middle" a "border" a "passage", a "manifestation of God" in the current life and an eternal life to rise above itself. With this is resolved once and for all the question of definition. A man defined by itself would be meaningless "(GW III, 186). This is in my opinion the most important result achieved in 1914: if it is wrong to try to infer the man from God or from the animal, it would be equally wrong to think of it as an intermediate station, fixed and defined once and for all: on the contrary man is the gesture, adopting any sort of life that consciously rises above itself in the direction of the divine.
In short: "One thing for people to begin to rise above itself and to seek God is in itself a" man "beyond how it may appear" (GW III, 189). The man can not be defined biologically because it is not in itself a bipedal mammal with the thumb on his back, and indeed in another age could be identified with a biologically very different. For this man is undefined for a particular morphological structure, so the essence of man ever to escape any biological definition.
9. Eros as a driving force of dismissal.
It has already been observed in Scheler as the theme of Freudian sublimation is reconsidered on the basis of Platonic eros problem. The final proposal is a middle ground between Plato and Freud: one that moves sublimation agapic le energie verso l’alto e l’organizzazione verso il basso. In tale prospettiva è l’eros che diventa la spinta propulsiva capace di trascendere la logica dell’istinto. Questo però significa che secondo Scheler l’uomo è definibile solo attraverso l’eros: l’uomo è costitutivamente l’essere erotico-estatico.
Nell’eros si esplicita un subitaneo rivolgimento dalla logica dei valori vitali, capace di offrire una nuova prospettiva e un nuovo ambito di rilevanza anche all’intelligenza. Certo «l’animale ha nella percezione, nella rappresentazione e nell’istinto forme elementari d’intelligenza e molteplici types of knowledge, but these remain confined within the logic of the useful and harmful, then the boundaries of his organization [psycho-vital] [...] also within the boundaries of his world-environment, but these boundaries are as thick walls and closed the scale and grandeur of the universe "(GW XII, 130). Man becomes that those levees broke: his gaze now turns more freely in the world but are not limited to seeing only a reflection of your body or your ego. Its new look betrays the consciousness of a being that recognizes an independent value to another self.
Eros is the most senior known psychic, even more original intelligence and capacity for choice, indeed the possibility that these functions have to extend beyond the biological relevance is itself a result of eros: "The reason why higher vertebrates in human thought mediated el 'act of choice are so limited and do materially so short paths is a consequence of the lack of eros. Eros is at the same time that objective and at the same time de-manufactures "(GW XII, 232).
However if eros is extended to the whole of nature in man only becomes conscious of himself, and this is to trace the true boundary between humans and other living beings: "The reflection of his [eros] smiling grace breaks into beautiful forms of Nature. But only man, he appears as a subjective experience during the ascent of Trieb. He becomes conscious of himself "(GW XII, 236).
Eros "becomes the source of the" preferred ", a feature unknown to the animals' (GW XII, 233). In fact, it is not geared more second binary logic and positive-negative immediate reaction, typical of instinctive behavior. In the act of prefer no longer to decide whether to say yes o di no, subito, ad uno stimolo, ma di scegliere fra diversi stimoli prendendo tempo. Per questo «la sua opera è quella di liberarsi dagli impulsi del momento» (GW XII, 233). Ma liberandosi dalla logica del momento, l’eros si scopre il soggetto in grado di dire di no ai valori biologici, di padroneggiarli, di rendersi autonomo da essi. In esso inizia il processo di sublimazione che definisce costitutivamente l’uomo : un processo di aumento di complessità e di referenzialità che infine sfocia nell’atto dell’apertura estatica al mondo.
Nel superamento del comportamento istintivo l’eros mette in luce una componente ascetica. Un facile moralismo ha invece devalued tenaciously eros preventing the positive understanding of this moment and its intimate and necessary connection with the agape, eros, this portentous mortifier instincts, in the prolongation of the final break between desire and fulfillment to the automatic instinctive basis of life, the suspension of immediacy, the essential difference between stimulus and response, he is able to penetrate deeply with agapic motion asking the conditions for a shift of energy upwards. This deferral is the fulfillment of instinctive forces wrested control from the first place and the service and practical intelligence and ego, then the person. The first instinct, and the lust and desire to dominate and then, represents the opposite direction: one in which eros and agape are proofs unsightly shortens the interval making it more automatic.
eros is implementing a postponement of satisfaction that gives rise to a new temporal logic, "Eros widen the appearance and materials mneme and here leads to the ends of anamnesis as well as the objective hope and fear as ways of expectation. Eros is the father of " Sensucht " dell’amore distanziato. L’ottica come senso a distanza [ Fernsinn ] è il suo veicolo preferito in quanto egli stesso è amore a distanza» (GW XII, 232). Qui è importante tener presente l’accenno al passato e al futuro: proprio perché l’eros ci libera dalla logica della risposta immediata esso produce una nuova dimensione temporale, ampia la nostra azione al passato e al futuro, percepito come tempo dell’ aspettativa e del timore .
10. Le ali dell'eros.
In Platone, sostiene Scheler, la teoria dell’eros ha già un significato ontologico: indeterminacy is the universal tendency to the existing original, which increase the ontological and drive to the increase of man to God (cf. GW IX, 255). It is still Platonic eros that allows the overcoming of sense, anticipating themes of the opening to the world Scheler and philosophical anthropology. "He sometimes calls it" the movement of the wings of the soul, the other measure of the momentum of the core of the person towards the woods, but not in the sense that these species would be an object in itself beyond the empirical ones, but in the sense of momentum towards the essence of each particular object. And he characterized the internal dynamics and the person producing such [...] momentum as the highest form of eros and pure "(GW V, 67). Here there is no trace of the canonical theory of ideas and attention is instead shifted to the connection already detectable in the text between Platonic philosophy, sublimation and Eros: Plato affirming the need of a momentum that can overcome the sensitive, anchored to the floor more general trend of eros "has opened the door forever philosophy of humanity" (GW V, 68). Which means he has laid the foundation for the understanding of the essence last man.
It is known that the connection between eros and philosophy is affirmed by Plato unequivocally. The intermediate function is clearly present in Scheler. Eros says no to a vital value, but only because they are already attracted by the beauty of a higher value, and space created by this gap, the lack of response automatic fulfillment of a stimulus, is the motion of sublimation. In the sublimation of eros relieving Scheler solves the problem of identifying the source of energy to cover the base of the higher values: the hierarchy of values is conceivable only a driving force capable of assuming different energy levels to less repetitive, and able to drag verso l’alto chi si trova in questa corrente. È nello spazio aperto dalla natura profondamente ascetica dell’eros che prende le mosse lo slancio filosofico: ciò che risulta ascetismo per il centro vitale diventa erotismo per quello personale. Qui non è più necessario considerare la cultura come un surrogato, come un meccanismo costruito più o meno casualmente in modo da assicurare la sopravvivenza ad un essere malato. La persona diventa invece centro concreto di sublimazione e questo innalzamento delle energie diviene possibile perché la bellezza risulta in grado di esercitare la sua forza gravitazionale già sul piano sensibile.
In un passo Plato attributes to the very famous beauty, the ability to resurface the wings to the philosopher's eros is mania so when one sees the beauty of this world, remembering the true beauty, gives wings ( Phaedrus, 249 d ) . The thesis that emerges in this passage is that the extraordinary privilege that Plato gives the idea of beauty, seen as a citizen of two worlds: unique among all the ideas it is also evident in the size sensitive, and hence constitutes a moment of connection between the world of sense and intelligible. Thus in the Phaedrus: "Now, the beauty, as we said, the true light shining up there among those essences, and even after the Our descent down here we have grasped the meaning of our brightest, bright and shining. Because sight is the most acute senses allowed our bodies [...] [but] can see the other trees that are worthy of love. So only the beauty of this kind of privilege to be the most perceptible to the senses and loveliest of all "( Phaedrus, 250 d ) [4] .
Beauty is the only idea already seen through the eyes of eros in the sensible world, and that is why following the beauty, eros is able to put wings to a philosopher. Eros, in pursuit of beauty, allows those who are in this current being drawn up, because along with the beauty of chasing the Good. But what remains then of the theory of Platonic dualism canonized?
The beauty reveals itself as the splendor with which the Good you see and want, this has effectively Gadamer insisted: "The brightness of appearance is not only one of the properties of beauty, but it is the real essence. The characteristic of beauty, so that it immediately draws upon himself the desire of the human being itself is founded on his [...]. Risplendere però significa risplendere su qualcosa, come il sole, e quindi apparire a propria volta in ciò su cui la luce cade» [5] . La bellezza è il riflesso del Bene sul sensibile attraverso gli «occhi dell’eros» e questo avviene per gradi: dalla bellezza dei corpi a quella delle anime. Per gradi risulta pure il processo di sublimazione e di progressivo differimento delle energie previsto da Scheler.
In altri termini la bellezza sembra il modo di esplicarsi del divino, la «visibilità» del divino, l’esperienza del divino. La luminosità della bellezza nel mondo significa che esiste a boost to the ecstatic transcendence already operating in the world of the senses: the sublimation is only possible because the aesthetic values are already acting in the world of sense. Just as eros sees and is nourished by the beauty man can rise above the ascetic-world environment: even if a deep crisis and failure as the cause of the passage, it would have to take the ball already sensitive This was not a reflection of a different logic.
Scheler's view, however, plagued by Marx and Freud, this process of sublimation takes on a new physiognomy. In Plato rises more and more until the Good: Strengthen abandon le illusioni (mondo sensibile) e ci portiamo dietro solo gli aspetti positivi. In Scheler invece il mondo sensibile non è solo un’ombra della vera realtà, ma rimane un livello ben determinato del reale e inoltre pur sempre la riserva d’energie per le sfere superiori. Altrettanto l’esperienza del divino non si caratterizza nel senso della beatitudine, né ci assicura l’assenza del tormento del dolore.
11. Passaggio dall’appagamento immediato al godimento della visione.
La grandezza dell’eros è quella di erigersi al di sopra della necessità che domina il mondo dei valori vitali and to spread a new vision and with it a new dimension of time. Properly eros revealing the world as "diverts our attention dall'utilizzabilità of goods available, although at first the only move in the direction of aesthetic values" (GW XII, 232). Automatic stimulus-response reaction in the organic system, however, remains blind : immediately associate their possible reaction to the stimulus instinct "sees" only its own satisfaction, remaining completely indifferent to the content through which it fulfills. In the instinctive logic "eyes" of the organic system have not the slightest interest to "look": radius of the relevance of this expression is only one of the useful and harmful, there is only the 'eye' of the animal that scours the world-its environment in search of the reflections of their instincts. In all these cases not only do not see each other but do not even reach an objective view of the surrounding world.
Just as Plotinus observes, eros seems closely related to the verb Orao (see): eros was born "as a full eye, a vision he has in his own image, and perhaps its name is derived from the fact that he gets his existence from the vision. " Plotinus repeatedly says that eros The eye is born out of desire, eros "is the eye of desire that allows the lover to see the desired object, he ran to first before filling up this vision and even before that it had the right lover to do with his body " [6] . It is perhaps in this sense that it can be understood also to Schiller's argument that only through the portal of beauty leads to the land of knowledge in the scan time is determined from eros fulfillment spaced in an object to be desired and the desire lets see il vedere e di aprire per sempre le porte al mondo visivo e della conoscenza.
Dilazionando l’energia della pulsione sessuale e ponendola al servizio dell’attività percettiva l’eros si palesa come il vero artefice dell’occhio umano. «Il fatto che l’uomo a differenza dell’animale sia capace d’una visione del mondo “disinteressata” relativamente agli impulsi organici [...], che possa in generale considerare il mondo come immagine, questo dipende esclusivamente dall’eros» (GW XII, 230). Lo spostamento d’interesse sull’immagine sottintende uno spostamento del campo di rilevanza dall’oggetto di consumo alla forma dell’oggetto. Eros tries to "see" the object of Trieb, the desire to move outside.
With the help of Drangphantasie he is a new dimension of perception as it seeks contentment through the viewing that is want to perceive the shape : Eros' is now blind Drang "(GW XII, 236). The cosmic revolution implicit in eros is all implicit in his ability to see the object of desire, where the impulse and instinct are "blind" because they are too busy to satisfy immediately. The perception of form ( Gestalt ) allows to relate the object regardless of the particular psycho-physical structure drives the observer (cf. the concept of Sachverhalt ) and in this sense the "eyes of eros' can really see a new world.
This concept is summarized by Scheler himself in the following passage:
"Eros is sublimated sexual drive energy moved to the sensitive perception system and its functions see, hear, smell, etc. .. When humans that energy ceases to be of service to act purely sexual and reproductive and brightens more and more perceptions making them self-importance of fluctuations, only then it becomes possible to see the world for his images and a pleasure to look at this function. Only then can become an objective view of the world to man (as subject) and the transcendence of the image (as givenness) against the animal, whose perceptions are more sensitive merged with individual drives and affects. Only in this way, the dynamic energy of Drang can also get rid of every instinct limited. This happens first as a pure "enjoyment" of the world as a picture, making a plea [...] original art but the "enjoyment" (as specifically human behavior) persists: 1) The reflection and the reference to the ego, 2) The distance enjoyed. This is also in contrast to the Mit-leiden dell'Eins leidung-and-dell'Eins freuung their reports of sympathy. [...] However, eros (sympathy) is able, as pure energy or hedonistic suffering of watching the unwatchable (access to beautiful things), to decouple from each of the individual blind person self-reference. Only here he is ecstatically and cosmo-centric "(GW XII, 229-230).
vision of eros Bild replaces the immediate satisfaction because satisfaction becomes aesthetic fulfillment, contentment in the beautiful. A fulfillment Immediate leaves no room for the erotic: the erotic takes place only when the desire is not fulfilled immediately, but it feeds on a reference, a dilution of continuous and discrete pleasure of living with another. This is what distinguishes, indeed opposed the sexual act instinctive eroticism. Only the eros Bilder able to strip their significance purely instinctual, cease to be the mere indication of what is harmful or helpful to the hotel drive.
However, this world of images does not yet meet the vision of man that opens to the world. Here emerges the fundamental problem of the connection between eros and agape Scheler states. If eros is the source of the energies of Geist, agape is the source of guidance Drang. The fundamental error of the Platonic conception of being is to think that eros itself to render accessible the idea. And it is the extreme of that idea which then gave rise to the metaphysics of presence so harshly criticized by Heidegger, as we have already seen what "petrified" of ideas. In Scheler is instead made an attempt to reinterpret and transform the Platonic discourse in a reverse direction.
Eros for Scheler remains rooted in the sphere of Bild and reaches a maximum alla forma. L’erronea tesi che lo vede invece capace di cogliere l’essenza risulta connessa all’illusione tutta greca circa l’esistenza di un nous poietikos a cui Scheler contrappone la tesi dell’impotenza dello spirito.
[1] A. Seidel , Bewußtsein als Verhängnis , Cohen Verlag, Bonn 1927.
[2] A. Gehlen , Man. Its nature and its place in the world , Milan, Feltrinelli, 1990, 429.
[3] It should be clarified that Scheler's fantasy has nothing to do with what Spinoza's imagination. The similarity with Spinoza should also not be forgotten that in Spinoza there is no sense of rupture between the ego and God, a rupture that instead inherit from Scheler Schelling. Spinoza see the positive aspects of ethics. G. Deleuze, Spinoza . practical philosophy, Milano, Guerrini e Associati, 1991; R. Bodei, geometry of the passions, Milan, Feltrinelli 1991.
[4] Here and below I quote from the translation of Plato, Complete Works , Roma-Bari, Laterza, 1984.
[5] H.-G. Gadamer, Truth and Method , Milan, Bompiani, 1983, 549.
[6] Plotinus, Enneads , tr. com. G. Faggin, Milano, Rusconi, 1992, III 5.
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