In this article I argue not only for the value of hermeneutics today but also, and especially, how the crucial gesture of hermeneutics is that of changing the subject for the sake of our today. Surveying briefly the main lines of hermeneutical positions along its history and critiques, and connecting these critiques to the discrepancy between theory and practice, between interpretation and the need to change the world, the article proposes that our reality today, reshaped through globalization and the virtual, (...) is performed as a hermeneutics of history. The challenge for today’s hermeneutics is to work out categories for understanding the present as on-going in a world that tends to capture and distort more and more the meaning of freedom of thought. In the final section, I propose a hermeneutics of the on-going, of gerundive time, partially under the inspiration of Paul Celan, as a response that develops the meaning of the freedom of thought. A defense of nearness and how to think in narrow nearness to the on-going is discussed. (shrink)

Omnipresent in popular culture, especially in film and literature, the theme of the 'end of the world' is often rejected from contemporary philosophy as hysterical apocalyptism. This volume attempts to show that it is vital that we address the motif of the 'end' in contemporary world – but that this cannot be done without thinking it anew.

The present text discusses the problems concerning the translation and the non- translation of the thinking word Dasein in Sein und Zeit. Assuming that for Heidegger Dasein is transcendence and this as an in-finitive trans-lation from a substantive and substantial meaning of being to a verbal one, it becomes necessary to translate the word Dasein in Sein und Zeit above all within the German language itself. The task of translating the thinking word Dasein is therefore the one of making possible (...) the work of thought in which the destruction of the substantialistic meaning of being can take place always anew. Showing the verbal temporality of the thinking word Dasein as the internal and aspectual temporality of a Währenden, the article explains the translating choices made in my translation of Sein und Zeit into Portuguese. (shrink)

Abstract:Pedro Erber and Facundo Vega speak with Marcia Sá Cavalcante Schuback about Heidegger's influence on philosophy in Brazil and beyond.

This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as (...) a "gerundive" mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To explore this, she establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile, but presents a conversation with them in relation to this question that reflects new aspects in their work. Attempting to think and express this difficult sense of time from within exile, Time in Exile engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, Sá Cavalcante Schuback reveals new philosophical and theoretical modes to understand what it means to be present in times of exile. (shrink)

This is an edited collection of original essays that combine philosophy, phenomenology, and literature to reflect on modern ideas about orientation and disorientation, grounds and groundlessness.

The aim of the present essay is to contribute to a phenomenological concept of Europe, taking as its starting point the idea of Europe developed by Jan Patŏcka as “Post-Europe.” Following the phenomenological account of self-transformation as the infinite task and eternal care for the soul, the essay discusses critically the phenomenological account of the self-differentiation of identity, which in turn introduces Hölderlin’s and Heidegger’s respective conceptions of “becoming in dissolution” to this discussion. It shows that the dialectic of identity (...) and difference is inadequate to conceive the philosophical question of contemporary Europe. Instead it insists that Europe is an “intervocal” rather than an equi-vocal concept. The essay proposes the concept of “intervocity [Zwischendeutigkeit]” and an open “in-betweeness” as key to an understanding of Europe as a philosophical task. (shrink)

On lira ici un dialogue qui ne s’est donné ni règles préliminaires de progression ni aboutissement calculé d’avance, mais qui s’est inventé au fur et à mesure de son avancée. L’intention initiale était d’examiner ce que Heidegger nomme « la traduction occidentale » dans La parole d’Anaximandre : d’une part, que veut dire « traduction » là où l’on se guide sur des « traces » dont la nature même, comme traces, est problématique? D’autre part, comment comprendre le Brauch qui (...) porte la charge finale de cette « traduction »? En arrière-plan surgit la question : quelle est donc l’histoire dont Heidegger se réclame? (shrink)

The aim of the present article is to reflect upon comparative procedures at stake in the acknowledgment of differences, following some paths of Husserl's and Heidegger's views on “comparative examination” . Although using the same expression as Husserl, Heidegger presents in this concept, rather, a phenomenology of correspondence. The encounter with otherness is described as correspondence to the immensity of the event of the world in Dasein . From out of a “destruction” of comparative examinations, it becomes possible to seize (...) the a-subjective and ek-static structure of Dasein and claim a corresponding way of encountering otherness. In this corresponding way, the Other appears first as non-otherness, beyond a dialectics of selfhood and otherness. (shrink)

The present article discusses the relation between painting and music in the work by Paul Klee, bringing it into conversation with the music by Anton Webern. It assumes, as a starting point, that the main question is not about relating painting and music but rather about the relation between moving towards painting and moving towards music, hence the relation between forming forces and not between formed forms. Since for Klee the musical structure of the pictorial is understood as “active linear (...) polyphony,” the article develops this notion in conversation with Webern’s thoughts on the polyphonic structure of twelve-tone music. The general purpose of the article is to determine what kind of thoughts emerge from the in-between of painting and music. (shrink)

In this article, a discussion about memory in exile is presented that takes up the thesis that exile is a condition of post-existence and afterness. The main claim is that exile is not only existence after a cut and separation but is an existing as afterness, in a “present tension” of being with the without and without a with. It reveals a sense of the present and of presence as multi-directed movements, as clusters of echoes and delayings. In exile, memories (...) are not the continuous simultaneity of double images but are rather “photisms,” shimmering between images, the coming and going between languages, experiences, a longing back and forth. Exilic memory is the experience that bears witness to the present as the movement of presencing, of appearing while sliding away. (shrink)

Using abstract art as a paradigm, this paper attempts to think, in a provisional manner, the parameters of what the author calls `abstract hermeneutics'—a way of thinking capable of responding to the withdrawing, or abstracting , movement of Being. Such abstract thinking—which is an abstracting thinking of the abstract—aims to step beyond objectivity precisely in order to return to phenomenological concreteness. Through an engagement with Heidegger's understanding of the formal indicative role of the human being as sign ( Zeichen ), (...) the affinity between the abstracting gestures of abstract art, and the absenting characteristic of human existence, is explored. (shrink)

The present article proposes a reflection on the relation between music and language setting out from the experience of listening to words and listening to music. It relies to a certain extent upon an existential-phenomenological approach and develops the distinction between the sounding of sounds and the sound of sounding. From this distinction, a redefinition of rhythm is suggested based on the experience of listening and on the close listening to some pieces of music.

This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as (...) a "gerundive" mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To investigate this, the book establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile but enters in conversation with them in relation to this question. Attempting to think and express this difficult sense of time from within exile, the book engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, it opens new philosophical and theoretical modes through which to understand what it means to be present in times of exile. (shrink)

This article discusses Alejandro Vallega’s book, Latin American Philosophy: From Identity to Radical Exteriority, proposing a series of questions in which the problem of situating Latin American thought in the topos of Western philosophy is addressed. Further questions considered here include how to rethink identity and difference from the perspective of Latin American experience, and, last but not least, what do “situated thinking” and “engaged thought” mean?

This article discusses the relation between philosophy and heart from the viewpoint of a transplanted heart. It is a reflection on Jean-Luc Nancy’s thoughts on the heart as intruder in the thought of the world. Departing from the personal experience of a heart transplant, Nancy develops a deconstruction of the idea and experience of the self, showing that the need of another heart in the body of philosophy and in the body of the world has to do with the urgence (...) of experiencing the self as soi-autre, as selfother, which is perhaps nothing but rhythm. Reading passages of his last book Cruor, the article aims to think together the rhythm of a transplanted heart, and of the heart of selfother. (shrink)

This article presents Clarice Lispector’s view on writing, showing that for her literature is the writing of the act of writing itself. In question is the writing of the act while acting, the is-being of existence. In this sense, Lispector described her writing as the writing of a screaming object, as abstract writing, almost a painting. Following some central passages of different works, the article is an attempt to seize the main traits of what could be called the gerundive act (...) of literature of Clarice Lispector. (shrink)

A questão que vai guiar minha reflexão é da necessidade de se precisar o que seja uma vida filosófica e de que maneira a vida filosófica está relacionada à necessidade de se desenvolver uma filosofia da vida. A questão pode ser formulada do seguinte modo: são as expressões vida filosófica e filosofia da vida idênticas? De que modo uma filosofia da vida pode indicar o sentido de uma vida filosófica e viceversa? Trata-se na verdade de uma questão-guia do questionamento mais (...) específico desse artigo que é aquele de discutir a possibilidade de uma fenomenologia da vida, trazendo Barbaras e Heidegger para uma conversa filosófica. (shrink)

Cet article est une réflexion sur ma traduction brésilienne de être et Temps et, plus spécifiquement, sur la traduction de Dasein par « présence ». Ce choix de traduction est basé sur une critique de la tendance, dominante dans les études heideggériennes, à hypostasier et à substantialiser un concept non métaphysique de Dasein. La traduction de Dasein par « présence » prend pour point de départ le fait que, pour la pensée de Heidegger, Dasein ne signifie pas un substantif mais (...) un verbe, dont le sens temporel ne se définit pas par une chronologie temporelle mais par la temporalité de l’action de l’être. À travers cette décision, on a cherché à répondre linguistiquement au défi de penser, dans la perplexité de la présence, le temps de l’être.The present article discusses my Portuguese-Brazilian translation of Being and Time and more specifically the translation of the key word Dasein as « presenca ». This choice is based on a criticism of the prevalent tendency of Heidegger studies to hypostatize and substantialize a non-metaphysical concept of Dasein. The translation of Dasein as « presenca » assumes as its starting point that for Heidegger Dasein does not mean a substantive but a verb whose verbal sense is not defined by chronological time but by the temporality of the internal action of Being. This translation tried to correspond in linguistic terms to the challenge of thinking the time of being in the perplexity of its presence. (shrink)