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Question of the existence | |
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 | Socrat and the question |  | Socrat shows how much
it is necessary to raise questions.
The question is at the base of the awakening of the spirit.
|  | Socrat and the maieutic one
Because it is alive, philosophy is characterized by
a certain number of gestures, attitudes and practices which belong only to it.
The principal step, often badly included/understood, consists in raising and raising questions. One assimilates sometimes that which raises questions with somebody who doubts because it is badly in his skin, when one does not confuse it with somebody of violent one practising a form of enquiry.
In fact, the question is much more positive than that as the three forms show it that it revêt:
the first comes from Socrate (470-399 front. J.-C.).
It is him which invented the fact of raising questions by requiring "qu systematically? ".
Because by seeking wisdom, this one realized during its investigation that everyone believed it what it is, without questioning itself more about it. From where a generalized sleep of the City, rocked by the illusion to believe to know, and the need forSocrate for reacting by awaking the City deadened by questions.
Since, this art of the questioning is remained under the name of maieutic: art to be confined the spirits.
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The first rule
method
of Descartes
is of
"not to never receive
no thing for true,
that I
knew obviously
to be such:
i.e. to avoid
precipitation
and prevention,
and not to include/understand
nothing more in
my thoughts,
that what
would present so clearly
and so distinctly
with my spirit
that I did not have
no occasion
to question it."
Descartes,
Discourse on Method.
| The question,
the doubt and the suspicion
are the three
processes
that philosophy
use to lead
men to be astonished
and to want to know. |
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| | Descartes and the doubt The second direction of the questioning comes from Descartes (1596-1650). This one returns to the doubt and has two origins. First is related to a reaction vis-a-vis to the scholastic *. Noting that the theologists nothing but do dispute on obscure questions, Descartes decides to be based only on him, while basing itself only on the obviousness of the understanding *.
Also it rejects all that is not "clear and distinct" as a practitioner a systematic investigation.
The second Cartesian origin of the doubt is related to the advance in knowledge. The first microscopes revealing the infinitely small one and the telescope developped at the point by Galileo (1564-1642) opening on the infinitely large one, the scientist of XVIle century realizes that there are worlds hidden behind what we see. Also is put it to doubt, in order to preserve the direction of infinite and to oblige with always seeking.
| | Nietzsche and the suspicion
Lastly, there is a third doubt which comes from Nietzsche (1844-1900) and which is of the order of the suspicion.
It makes a distinction between a person who has a thought computer, with an idea behind the head, and a carefree person who has a jubilatoire report/ratio with the knowledge, without ulterior motive, desire of being able.
Nietzsche notes that the first way of thinking is a calculation born of mistrust and continuing the acquisition of a capacity, in order to regulate accounts, instead of being a "merry knowledge", free and happy, thinking on the joy of discovering the existence.
It then practises the suspicion with two aims: initially, that to uncover the strategies computers of the capacity; then, that to guess the richnesses hidden in reality.
It is thus seen, the fact of putting questions is not of nothing a will to complicate the things with the envi.
It is on the contrary the normal attitude of the waked up man, conscious of living in a world infinitely rich, and eager to know rather than to calculate.
When something impassions us, a question in pleasing another.
This is why philosophy raises questions.
To awake the open man who sommeille in us.
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