The desert is growing ...
F. Nietzsche
What is and uphyía ? The word is normally translated as talent. Aristotle uses it to refer specifically to the ability to understand (and create) metaphors. In doing so, reveals himself as the talent: the metaphor is an anomaly. As language skills is normalizing and the words wear with use, the metaphors become somewhat more difficult and exceptional, since the meaning of words, in this process, it is petrifying. Talent is for it, and paradigmatically in the use of language, the ability to skip the standard schedule, which has become true in an unprecedented combination of words (unthinkable, insane), engender a new sense that is, to create or, if we say in Greek, for poetic language. Ultimately and uphyía generating capacity is the sense in man and therefore truly human. For
itself, talent is a huge risk: the inertia of the day, usually in the habit (what the Romans called Moralito ) tends to stifle the spontaneity of talent and this, in turn, always threatens to crack the solid wall of morality, the method and the administrative procedure. This we can see at any moment, indeed, the world increasingly tech (and that means more and more programmed and automated), becomes, for this reason, a world in which e uphyía would be eradicated as a disease, as disease even excellence. Indeed, given our eyes the grueling desert expands the literal, so that in him and only our shadows grow, and now we are the ones that follow them. Humanity risk waiver of talent, of poiesis and, ultimately, of humanity itself, and would become machine. The asceticism of today is becoming stupid. The machines, in fact, and since there can laugh, they are stupid in the deepest sense.
Nietzsche recognizes the mistakes that mankind has interpreted the world, that has colored that has given meaning, that it makes all human dignity. Without those errors (which lead to religions in poems, empires), we would be stones. They do not err or forgotten, or commit distraction. Quartz, a stone, never gets tired of counting the seconds within the clevis that each of us carries in his wrist. We do need to run to pace the stone marks us, or be washed after all. The machines, systems that do not involve more than two options, seeking the uniqueness of any term, which discolor the world can not be the model of perfection or of rationality, since it does not admit the error, since exclude ambiguities and, in short, necessarily human fallibility. Quite the contrary, the desire Systematizer the world today is the same irrationality. And Adorno and Horkheimer showed, in their Dialectic of Enlightenment, that the Nazi holocaust was not only shown, but the result of the coldest and strict intelligence, mechanical intelligence , rationality thus understood . Well, this methodical extermination of human madness did not end with the Nazi , but continues, silent and everyday, in reducing the human to mere means, to put it in the words of Heidegger .
What characterized, however, a truly rational, ie specifically human rationality and not merely mechanical ? The irrationality begins where the error is seen as something whose roots must be eliminated, for the simple reason that this is not possible. The rationale is waiting for the storm, do not seek to avoid their occurrence. In other words, it is wise to adapt persecution of the purposes in the circumstances, and not the circumstances of the persecution of ends. Kantian morality is irrational in this sense, when compared with Aristotelian ethics. Indeed, while Kant insists only moral support as the universal, which is impossible in a world like this, Arostóteles insists instead on the basis of everything is on the work of its own. In short, perfection in man and their companies can not be the machine, since the machine is an instrument of man ...
F. Nietzsche
What is and uphyía ? The word is normally translated as talent. Aristotle uses it to refer specifically to the ability to understand (and create) metaphors. In doing so, reveals himself as the talent: the metaphor is an anomaly. As language skills is normalizing and the words wear with use, the metaphors become somewhat more difficult and exceptional, since the meaning of words, in this process, it is petrifying. Talent is for it, and paradigmatically in the use of language, the ability to skip the standard schedule, which has become true in an unprecedented combination of words (unthinkable, insane), engender a new sense that is, to create or, if we say in Greek, for poetic language. Ultimately and uphyía generating capacity is the sense in man and therefore truly human. For
itself, talent is a huge risk: the inertia of the day, usually in the habit (what the Romans called Moralito ) tends to stifle the spontaneity of talent and this, in turn, always threatens to crack the solid wall of morality, the method and the administrative procedure. This we can see at any moment, indeed, the world increasingly tech (and that means more and more programmed and automated), becomes, for this reason, a world in which e uphyía would be eradicated as a disease, as disease even excellence. Indeed, given our eyes the grueling desert expands the literal, so that in him and only our shadows grow, and now we are the ones that follow them. Humanity risk waiver of talent, of poiesis and, ultimately, of humanity itself, and would become machine. The asceticism of today is becoming stupid. The machines, in fact, and since there can laugh, they are stupid in the deepest sense.
Nietzsche recognizes the mistakes that mankind has interpreted the world, that has colored that has given meaning, that it makes all human dignity. Without those errors (which lead to religions in poems, empires), we would be stones. They do not err or forgotten, or commit distraction. Quartz, a stone, never gets tired of counting the seconds within the clevis that each of us carries in his wrist. We do need to run to pace the stone marks us, or be washed after all. The machines, systems that do not involve more than two options, seeking the uniqueness of any term, which discolor the world can not be the model of perfection or of rationality, since it does not admit the error, since exclude ambiguities and, in short, necessarily human fallibility. Quite the contrary, the desire Systematizer the world today is the same irrationality. And Adorno and Horkheimer showed, in their Dialectic of Enlightenment, that the Nazi holocaust was not only shown, but the result of the coldest and strict intelligence, mechanical intelligence , rationality thus understood . Well, this methodical extermination of human madness did not end with the Nazi , but continues, silent and everyday, in reducing the human to mere means, to put it in the words of Heidegger .
What characterized, however, a truly rational, ie specifically human rationality and not merely mechanical ? The irrationality begins where the error is seen as something whose roots must be eliminated, for the simple reason that this is not possible. The rationale is waiting for the storm, do not seek to avoid their occurrence. In other words, it is wise to adapt persecution of the purposes in the circumstances, and not the circumstances of the persecution of ends. Kantian morality is irrational in this sense, when compared with Aristotelian ethics. Indeed, while Kant insists only moral support as the universal, which is impossible in a world like this, Arostóteles insists instead on the basis of everything is on the work of its own. In short, perfection in man and their companies can not be the machine, since the machine is an instrument of man ...
