Arthur Grupillo

En los escritos de juventud de Hegel es posible identificar problemas conceptuales formulados en el lenguaje del sentimiento. Así, la separación y la contradicción son comparados al dolor y al sufrimiento mientras la unidad y la razón son nombradas también como amor y destino. Gradualmente, el joven filósofo da forma al problema sobre el cual parece tener angustia: la alienación, en sus manifestaciones teológicas, filosóficas y políticas. Intentaremos reconstruir tres desarrollos de esta angustia de la alienación en el joven Hegel. En primer lugar, en relación con la cuestión de la felicidad en Kant, a seguir en lo que llama la positividad de la religión judía y la cristiana. La angustia o el sufrimiento de la alienación puede comprenderse, así, como un sentimiento fundamental en el origen del pensar hegeliano.

ABSTRACT The aim of the article is to characterize Martin Heidegger’s philosophy of art, as accurately as possible, through what he wants to take distance from; and then we seek to outline a problem that seems structural. With the notion of enowning [Ereignis] Heidegger intends to distinguish his perspective on art especially from two other ones, namely that of Neokantian tradition and Hegel’s. This allows us to have a dimension of Heidegger’s conceptual radicalism, insofar as the enowning aims to point to a poetic moment which is prior to language. This moment is conceived as a world disclosure. However, it escapes the reference relations foreseen in the notion of world, and becomes basically unspeakable. In addition, the work of art that opens up a world can also be identifed as something innerworldly, thus entangling Heidegger’s own perspective in a series of seemingly unsurmountable difficulties.

Just as Ernst Cassirer tried to formulate the complete problem of modern philosophy as “the” problem of knowledge, we would like to entertain the hypothesis that there is also a single problem that could merit the name of “the” problem of Aesthetics. For this, we start from Adorno’s assumption that the problematics of the Theory of Knowledge recurs “immediately” in Aesthetics, and we develop it along a set of thinkers and philosophical movements. We seek to articulate both analytical and historical aspects. Because of the immediacy of the problem, it is especially interesting to notice how multiple and insufficient are the metaphors that different thinkers applied to formulate it.

O propósito do artigo é traçar um perfil filosófico-político de Jürgen Habermas, tendo em vista a aparente obsolescência do seu pensamento num momento em que a teoria crítica da sociedade se volta para os afetos e para a política identitária de reconhecimento. Partindo dos problemas ligados aos limites das intervenções do Estado na economia, Crise de legitimação no capitalismo tardio, obra de 1973, mostra uma atualidade surpreendente, diante da recente crise política da Europa e em outros países, como o Brasil. A obra apresenta, a partir de seu original conceito de crise, um potencial analítico que poderia complementar a fisionomia eminentemente moral-filosófica que o pensamento de Habermas ganhou desde a década de 1980 até suas formulações mais recentes.