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Question of the existence | |
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 | The question of being it: a fundamental question |  | To question master key by the fact
to wonder what is to be it,
i.e. what makes the reality of reality.
|  | "Why there is thus something and not nothing?"
To philosophize, it is the question of the gasoline of any reality certainly to put, while requiring like Socrate "what?" (see Socrate and the question), in order to live like being waked up and conscious.
But is also to put the question to be it *, by questioning the reality in which we live, i.e. what the philosophers invite "it to be"; and that with an aim of wondering what makes the reality of reality.
Isn't it normal to wonder on what is ultimately based the reality in which we live?
It is what think Leibniz (1646-1716), Schelling (1775-1854) and Heidegger (1889-1976).
They make the fundamental question of philosophy of it:
"there is thus something why and not nothing? "
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Two questions,
two orders
The question of being it
raise of the order
metaphysics
on which base
do reality I rest?
That of the gasoline raises
about knowledge:
I seek to define reality..
"Why thus there is
being and not
not rather nothing?...
Each one of us
is one day
effleuré by the power
hidden this question...
At certain moments
of great despair,
for example...
at the time of an outburst of joy...
or in one moment of trouble... "
Heidegger,
Introduction
with metaphysics. | By putting the question
to be it, philosophy
A causes the appearance
of five sciences:
ontology,
theology,
anthropology,
history and
phenomenology. |
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| | "the life is a dream" All the philosophers of which not believed in the reality of reality.
In the East, noting the momentary side of all the things and the illusions that are made the men, the Buddha (Life century av.J.-C.) taught that all is only illusion and Çankara (700-750), the Master hindouist of Védanta (great Indian metaphysical tradition), that all is only one dream.
In Occident, Calderon (1600-1681), large Spanish playwright, took up this idea in its partthe life is a dream (1673), before Descartes (1596-1650) and Pascal (1623-1662) do not wonder whether the world is not pure and simple madness.
Not only any master key, but the men often transform the history into a bad dream, will say Shakespeare (1564-1616).
| | "science to be it as being"
To say that all is not that an illusion does not go from oneself.
Because if all is illusion, such an assertion is illusory, and if it is true, all is thus not illusory.
Observing these contradictions,
Parménide (504-450 front. J.-C.) point out this at the same time simple and major idea:"to be is it, the non-being is not"
in order to stress that nothing does not have to be.
All Western philosophy took again this assertion, while endeavouring to show with the result that to be is it.
That led to the appearance of five sciences.
- the first is ontology * with Aristote (384-322 front. J.-C.). It is a question of"science of being it as being"
it describes the first cause of all the causes to knowing the substance, which appears by the order of the world like by the categories (see Aristote and the universal one) which allow to order this one.
The second is theology with saint Thomas d' Aquin (1227-1274). It endeavours to establish how God, who is the existing supreme one, realises all while creating the gasolines of all the things.
The third, anthropology *, with Kant (1724-1804), makes a revolution from the Cartesian metaphysics * of reality: that Ci makes of the man and his capacity of invention the center of reality.
The fourth, the history, with Hegel (1770-18 3 1), carries out to another revolution, by declaring that only the Whole, which includes/understands the man and to be it, is real.
Lastly, the fifth, phenomenology, with Edmund Husserl (1859-1938) and Martin Heidegger, recalls that it is necessary to take again the question of being it with its starting point, because to be wants to say presence, authenticity, thirst for existence, and not substance or conscience.
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