Tag: <span>philosophy</span>

The white comes to be from its opposes and not of the red. With this, we understand that the nature is conducted by its contrary. But the things do not leave of Being to perhaps, but yes when it is corrupted. The tree leaves of being when it dies. After all which is the opposite of the tree? of the sky? I begin if it I oppose is, as to explain it these examples? It will be possible that they do not have the opposite or I oppose? Here to a harmony, therefore of the disarrangement it is possible to think about an order. How to understand all these together questions? It is simple.

The tree is composed, for example, is constituted wooden, leves, land, water, flowers and others. The tree is not as the white that has the black color as opposing. Thus, the things have a harmony from the contrary that are limited, are not as the homeomerias of Anaxgoras. Thus, together wood, leves, land, water, flowers and others to form the tree. This to explain of Aristotle is convincing. Of the previous chapters so far, we understand the beginning of the nature. But appears a great doubt, therefore as that the wood, leves, land, water, flowers and others had been joined? It joined who them? What they made to join themselves? If we stopped the reading in this fifth chapter we would be without understanding, therefore in the next chapter we will understand as that a nexus between the contrary is created.

In this chapter we saw: Summarizing: That the contrary are the principles. Principle? contrary; Contrary? simple and composites; Arrangement and disarrangement/order and clutter. Let us see what of the o nexus in this text and this aristotelian thought. What of the support the nature? BOOK I? CHAPTER the 6 principles are more than what one, therefore, if we say that they are the contrary, wants to say that already they are two (2) and as it said in the previous text of the chapter fifth has that to have one third I begin and that there is locked in, therefore are not more than what the three principles.

4 POR-EM-OBRA-DA-VERDADE Treading the way that discovers ' ' Yours olhos' ' , we bring the poem to the light of the hermeneutics of the language, of Martin Heidegger. For in such a way we will evidence the heideggerianos concepts that marry verses of the art in question well, therefore here ' ' … interpretation nothing more is of what the development of understanding assuming itself of the possibilities where power-to be projeta' ' (NUNES, 2002, p.18). In this way, it calls the attention in the poetical words Luciane Moraes, subjects: glory-light; announcement; discovery; death; words, as we emphasize. In ' ' The origin of the workmanship of arte' ' , Heidegger affirms that the essence of the work of art is ' ' put-if-in-workmanship-da-verdade' ' of the being; when &#039 elaborated the interpretation of the picture; ' The shoes of camponesa' ' , of Van Gogh. ' ' In the work of art, the truth of the being sets in workmanship. ' Pr' it means here to erect.

A being, a pair of peasant shoes, accedes in the workmanship when being in the bare place of its being. The being of the being accedes to the permanence of its brilho' ' (HEIDEGGER, 1991, p.27). Thus, the essence of the work of art is to erect in the language the desvelamento, to the stocking-light, of the being who is a not-nothing. A desvelamento-encobrimento, what it means ' ' to the stocking-luz' ' , of the being in the work of art, that is language and, therefore, poetry, constitutes the originary moment at which the poetess if collates with the desvelamento of the being of the being; over all in the case of &#039 is the moment of the meeting of two actual worlds; ' Yours olhos' ' ; the moment is this of enlace-if-with, differently to imprison it, since that ' ' encontro' ' it implies advent and movement, ' ' …