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OURIQ

Um diário trasladado

OURIQ

Um diário trasladado

09
Dez17

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Eremita

As primeiras 302 entrevistas da série End Times, publicada pela 3:AM Magazine, estão aqui. Seguem-se alguns excertos (work in progress):

 

As an activity, philosophy is extremely challenging and thrilling, comparable with climbing or hiking. Solving a philosophical problem or finding a convincing answer to a philosophical question is like trying to get on to the top of an impressive mountain. You have to deal with hard stuff; you focus on one particular mountain, while watching many others; it needs all your skills and technique to get on the top, but it also requires discipline and sometimes even dedication. Arriving there is extremely satisfying, but there is always the risk that you won’t arrive. Ursula Renz -  Podia estar a descrever a actividade de um cientista.

 

Pyrrhonian skeptics are those who adopt a certain practice with a nod to Pyrrho of Elis, a Greek figure of the mid-fourth to mid-third century BCE, who actually left no writings but with whom the practice is said to have originated. Our best knowledge of this variety of skepticism in fact comes from a second century CE physician named Sextus Empiricus. What makes the Pyrrhonists unique among other sorts of skeptics is that on all speculative, “philosophical” questions, they suspend judgment. This ephectic attitude is in fact the hallmark of Pyrrhonism. From their point of view, other skeptics turn out to be nothing more than negative dogmatists. And that’s a crucial observation, because it’s what gives the Pyrrhonist his claim to being a real skeptic – a word that originally means “inquirer.” If I’ve suspended judgment on an issue, it makes sense for me to continue investigating. If, on the hand, I’ve made up my mind that, say, there is no God or that values don’t exist or that knowledge is impossible, then I’ve closed off that avenue of investigation and come to rest with a position I have to defend no less vigorously than my dogmatic opponents. (...) 

I believe most human beings — in antiquity, in Nietzsche’s era, and today – simply presuppose that uncertainty or lack of knowledge is incompatible with well being, and they exhibit what Nietzsche identifies as the “metaphysical need” to believe just about anything rather than nothing at all. But that’s a pathology, on his account, and on the Skeptics’ account. And finally, on this reading, he can, as the Skeptics do, continue to value truth, consistently describe himself as a seeker of knowledge, and still regard inquiry as a goal-directed enterprise — it aims at truth; and, at the same time, he can raise the question of the value of truth and ask, “Why not falsehood instead?” I think many readers take Nietzsche’s questions as rhetorical, as advancing positions of his own, or as endorsements or recommendations. I read them more straightforwardly; they’re questions.  Jessica Berry

 

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