Happiness and uncertainty

When you dispense a term also encompassing and tenuous iris emp me that happiness  should be discerned are first its categories. Certainly a p n historial onto-the term only powers in its fullness and undifferentiated whole significance prioritique designated. However, its phases than just use does not revoke, we can detect the appearance syncatégorimatique a generic term that may appear improper in his mind he was cross and transcend both that it inspires . Happiness and aspiration of each necessary and it is here that his analysis might appear difficult and futile. Abstract concept imprecise because it covers all principles of personal achievement in any field whatsoever. Concept as undivided, in that it derogates from any distinction. it can not be too as the separate sublimale a sense, always coming and yet already there in that same mode of being implemented or discount of the real. What are the categories that suspend and economic sense of what is the way of human existence ?

These categories correspond to No. be didactic analysis and onto-teleological circumscribe the same desired personal fulfillment and hence sufficiently accessible. They are those of Being, self-presence in the difference of being for others. The same method of re-realization implies this ontological scheme.

These few introductory lines will rvi s us identify what is at the discretion a state, a law, a principle. This study, in the same propensity to generate a philosophical aspect of the concept vast and rich, with that of uncertainty. Paradoxically study and fed many paradoxes and difficulties of thought, but that will feed, hopefully, the erudition of this present volume.

Happiness and uncertainty are two aspects that we will attempt to demonstrate, necessarily get involved. In the acceptance and understanding ' Happiness "We often judge wholly the concept. We forget too the circumstance, experience, luck, as many multiple and accidental situations that correct the idea that we have of Happiness. The ideal does not contradict fortune. Among this becoming existing, uncertainty seems to be the same path that needed to factuation of happiness even greater that it is always aware of itself.

In a first step, we will release any impulsive understanding of the idea of Happiness infatuated and indexed to that of one " welfare "To retain the discursive substance. Irrevocable power of meaning in on this side, Happiness enfeoffs all effective as possible in what subjects. We see it as historical and temporal deployment in that it stares at the harshness of the event here and now. Fleeing ostensible and it is the present as possible that signals acute. The other polyfacétisme enlists the unspeakable to what he is conniving then agreed in the event of tension. Tension experienced as renunciation of Being in its statement that deploys "  I  "Narrative and image  excels toward" we "Underlying. We feed the statement and the dict withers, evaporates,  inexorable passage. What is its starts ? It is this seal suspect dotted upcoming restrictive deployed imperceptibly in the direction. This notion, we see more and more, is polyfacétique and complex  in its becoming com me in its essence. Substrate mobilizes deployed it soars. Without cause or finability, it is the quiddity of being and meaning. Yet Happiness has its purpose and its foundation. It is exercised in the presence and attendance in the voltage of which we spoke earlier.

There is even a kind of adequacy of these two concepts because of their involvement. These seem coextensive with themselves. When one grows, the other adds to the idea, to the measure. However, it should now define this notion of uncertainty in its various angles. The commonly means uncertainty which remains the domain of f u aving in its negativity. Deployed as an expression of doubt and fashion, uncertainty is the ground, the crucible of a perfectibility of being and abandonment. It is thus that field to complete, this mental space to fill. Space as possible and / or probable in dérilection. Uncertainty contains all the formulations whose image is not proven  that in doubt. This doubt which might be original if we took away from the Cartesian philosophy slag of a story included in the History of thought (a moment of this history) with its avatars. Heuristic and probably necessary first of all, not a single viewpoint philo s ophique but empirical implies uncertainty and bequeath to a dimension not only negative and unequivocally. In the sense that it either crystallizes a concealment, a stasis but is the catalyst of a passage. Allocated to the idea of Happiness, found operators to perceived uncertainty com me recurring operating a state fragility and full to be asked (in the paradox).

Thus, the uncertainty in its positive and negative amount only participates in the paradox subservient to the Happiness Index. We could not discern from it implies, but it is often associated with the idea of Happiness.

It is now necessary after attempting to identify the other concept (the uncertainty), to find " arrangements " happiness. Whereby the Happiness is exercised and finds sufficient and necessary function in its own operators. One speaks today of accession to Happiness, by doing an activity and accession to the best place (in particular sports competition). If the Happiness is linked to the idea of fullness (as stated before), it is also that of qualification. The well can we easily access this form of personal realization through and in the practice of an activity where we can enjoy life in one of its aspects. Sports, artistic, intellectual or e delicate  approach " daily "There are several areas conducive to happiness. At this level of analysis we detect a level of media coverage of the feeling of happiness under the indirect method that does not necessarily remove its quality.

We realize that happiness is linked to the idea of duration. If, indeed, in a first direction the idea of happiness is often accumulated in the sense that luck, fortune uniquely related to that accident, one that interests us a philosophical and ontological point of view implies duration . Similar to bliss (emphatically), the happiness, the joy, the happiness as an assertion of Saint- Exupéry "   could find its milestones and its limits in the creation   "(Citadel, VII, Pleiades). Best loved words and the most used of the French language, he remains perhaps the least overused. Associated with the idea of uncertainty in the same way as we have outlined in Keynote, it is gaining new dimension because linked to a complementary and paradoxical notion that reinforces what is above all a state.

We do not have to start these few pages anal ys e claim to exhaust the subject so vast and timeless as the subject of this book. We will, hopefully, contributed to sprinkle the slopes and open perspectives. We will adopt this time the views of G. Gusdorf (Treaty of moral existence) " Happiness is a future, sometimes a past, much more rarely now. “

"  To philosophize is to question what is out of order  "(M. Heidegger). Heraclitus said the dawn  of thinking, disrupts the usual belief of man on the world. Of his life we know little except that he renounce the prerogatives reserved for the beloved, for his brother. A symbolic fact ; despising everyday banalities, Heraclitus deviates from the path that the populace indifferent to the mystery of life. What is it out this way ? Heraclitus contemplates the spectacle before his eyes. In the beginning was the war. Therefore he dedicates to public obloquy his contemporaries, his sarcasm are fierce. They are similar to the souls he proclaims (Fragm. 9) because donkeys prefer straw to gold. They are like dogs that bark at strangers (Fragm. 97). Those who do not question life, the universe () hardly deserve contempt. These poor men are alarmed before the unknown, they reject it and are interested only ephemeral things. Heraclitus is the man of Plato's myth who turns shadows that move before him to a quest for gold.

Cosmology - cosmogony (fire)

The first vision is tragic. "  This world - one, the same for all beings no gods nor men  created it ; but it has always been and is and will be an ever-living fire, lighting up with measurement and extinguishing with measure   "(Fragm. 30, trans. J. Voilquin).

The cosmos has always been, no beginning it will always ; because " the end Heidegger says, is the indispensable beginning of ransom ". The thought of Heraclitus, as Hegel says in " Lessons on the History of Philosophy "Is the first time (movement) of thought, that of the mind or abstract moment. Heraclitus contemplates, is surprised worldly show and looks childish all things he perceives syncretic way.

Thales, the " first astronomer "(Fragm. 38) affirmed that all is one, Heraclitus friendly predecessor takes up this idea with startling acuity. Mon (   ) Which differs in itself, a formula   that will make its way in the history of philosophy that will serve breadcrumb Heraclitus. It should be noted however, that this ratio a / everything is more difficulty u them to state as we suggest Mr. Heidegger and E. Fink in the literal transcription of the seminar on the E phésien. To understand this essential relationship it is necessary to introduce this e qu'Héraclit as the fire still alive. This living fire, eternal, is the connection of all things, of all beings  ; Hegel and develops the concept  of the link ( " Lectures on the History of Philosophy "Volume 3) " the link is the subjective element, the individual element, the power, it covers what is not his way and goes the same  ".   Fire in Heraclitus is the power, not the Aristotelian dynamis but the original substance, the one against which all things are exchanged (Fragm. 90) and contain everything. In this gigantic fire trade is the supreme value by which the world is destroyed or created in an eternal cycle. This ambivalence is destroyed or created in an eternal cycle. This ambivalent nature of fire, hunger (famine) and abundance (satiety) closely matches the cycles distinguished by Empedocles of Agrigento, the cycles of Love and Hate. When the One born on Multiple ago glut conversely when the Many remains the One is the famine period named above.

It's on fire everything changes, metamorphoses remark G.   Bachelard, fire fascinates men.

The other name of fire is Helios. The sun is the fire kept measured by Dike and his assistants the Furies (Frag. 94). In this fragment 94 (according to Diels dialing (Krans)) is unveiled, the  other dimension of the fire, which is no longer, the destructive element and ruler but one that does not cross the limits that do not devour all things ( Fragm. 66) short, one that continues under the law, which hunts at night. The fire is said abstractly famine and abundance, as it appears to Heraclitus, with the width of a human foot (Fragm. 3) is the only power unveiling, bringing to appear in its splendor, all things. It is the original light that reveals the many things his own kingdom.

Nature - Wisdom

In Greek mythology, Apollo, God of Light, arts, divination has a special place. God of light that reveals, Arts god (technè the strong sense of revelation) that drives men but especially God of Divination "  The God whose oracle is at Delphi does not speak, does not hide  : he indicates "(Fragment.  93, trans. J.   Voilquin). Pythia making oracles in the name of God does not wear a n s Abscon pledge and cryptic, it says, shows the path of wisdom recs G, teaches them how dreams come true, but only an insider of Orphism and mysteries (as Heraclitus) knows this. The importance of the dream, the dream of the Greeks can not be overstated ;  it  is  in sleep that prescient faculties are exerted on the individual that it accesses the Beauty and more easily awake order. Apollo Solar God says through the prophet, men, the path of wisdom serenity, and as Nietzsche says in the admirable " Birth of Tragedy "Embodies the principle of individuation. Its counterpart and its opposite is Dionysus God of wine whose influence marks the boundary of the Apol it ism. Heraclitus as all recs G this time when Athens is not yet at its peak seems to merge  the two religions, two worldviews. Between Apollo Solar symbol of revelation and Dionysus that inspires communion with nature in all the madness and drunkenness is not a message : The pleasure and beauty of the world. In fact it is an Orphic hymn singing that unit " You alone are Zeus, Orcus you alone, you alone Helios, Dionysus You alone, you alone among  all God ; why call you and all these different names ?  "(Trad. Voilquin). Under these multiple denominations c ache the One, the only wise to en Sophon (as many commentators identify, inept way the Christian God creator) which is  the "  life force "Which extends gushing or according  to the expression Heideggerian" the perdominant that endures in  a flourish "(Cf." introduction to metaphysics  "P.  27) which is visible to humans in plant growth, the birth of human life. This unique wisdom is the movement to occur, output of the shadow (as the dict the German Romantics) but also decline, senescence is seen in the aphasis. Heraclitus says this process in the fragment 32 ( " A The only wise wants and does not want to be named Zeus ") That can be likened to the fragment 65 previously mentioned which speaks of famine and abundance.

the fate

Heraclitus discovered by instinct i ve approach of physis, the eternal law of the unborn and the dying of the universe. Nature is not a mere object of science, such as Aristotle will set out later (physical - TI), but participating as the Man in the game become.

Following the first vision of the uncreated world (the principle of causality in Aristotle expose  the  metaphysics  of being rejected pre-Socratic thinkers, therefore,  the " first movable motor "Of a world where" everything flows  "( ) Caves Heraclitus. Our senses deceive us regarding the knowledge of becoming, the view is a deception (Fragm. 46), he confesses, that makes us believe in the stability and rest, the things of this world. Everything is subject to the eternal rule of the birth, growth and death. This idea of becoming, Heraclitus expresses precisely the metaphor of fragments 12 and 49a " We swim and we do not bathe in the same  river we "And found in Cratylus a poor defender (see" Cratylus "Where Plato argues that if it were so we could not establish a precise knowledge    of everything ; thesis which will be taken    over by Aristotle).  The  legendary weeping Heraclitus ? black humor of this character worthy of the tragedies of Aeschylus reveals the misery of the human condition that feels pessimistic Greek world. The lamentations of the Ephesian facing the flow of unbridled spectacle of life are echoed in Nietzsche in philosophical diversion, what the doctrine of the eternal return of the same. Surléc ecstatic vision of a new cosmology, denounced a metaphysical anguish of Zarathustra's father similar to that of the Ephesian, in the impossibility of establishing a fusion of being and becoming. These Nietzsche transport in the sudden revelation that the earth is made infinitely many times, that every moment is forever called to return are the consequence of a deep desire for reconciliation of Being and becoming. The thought of the Eternal Return of each moment we live is the brake becoming the lack of which caused the tears of Heraclitus.

The Nietzschean philosophy, Heidegger says, is to want to melt the doctrines of Heraclitus and Parmenides that was too accustomed to judging contradictory. Notwithstanding their apparent diremption cosmologies of the three pre-Socratic thinkers Heraclitus, Parmenides, Empedocles complement ; so it is risky to reduce each by designating them by the innovations they offer Becoming - Be - cycle of Love and Hate. Each of these thoughts embrace the Truth ( ) in  one of its moments. Each floor has one aspect in that it is only one of the words, of thinking and being. The aletheia, unveiling, is the speed of lightning, it is not given to the eternal truth of Men, also in remu do they result many landless (Fragm.   22). Who seeks gold in vain ?

The knowledge

The greatest scientists and scholars of Greek civilization Hesiod, Pythagoras, Xenophanes and Hecataeus (Fragm. 40). These masters of science Héorétiques ? These flyers are wrong who have a huge but useless knowledge. Heraclitus vilifies the great knowledge holders (polymathy) and refuses science. This rejection of science is expressed in the fragments 50 and 101, which marked the height of the thought of the Ephesian.

(Fragm. 50). Heraclitus advocates to seek oneself, after the   rejection of all science which limits  the  individual. The Shard 101,  which  means  nothing  individualistic  but confirms the rejection of the illusion are the polymathy and history, reveals in that the fragment 50. " to seek oneself "Confirming the rejection of science and its Inani ......... sets  out concurrently" I found myself as I am  ". Be oneself is to accept to take his life, his destiny, his determinations. The divine (as perfect as the Greeks understood) that is in the being-Man is revealed in the acceptance and resistance that pushes us towards non-acceptance. The demonic character, the mysterious force of Man (Fragm.  119), his divine side appear in the voltage resulting   feelings, conflicting emotions that assail. This is the meaning of the word Logos, harmony of opposites, according to the hermeneutics of Heidegger laying-recueillante (die liesende Lege), the steady contemplation. " Listening to the Logos it is wise to say that everything is a " ; sage Heraclitus  affirms the identity of all things : Good - evil, suffering - joy, hate - love because all participate in life. No injustice we would not know what it is  Justice (Fragm. 23) all reside in opposition. In  fact, he proclaimed that the war is the father of all things (Fragm.   53) without that the quarrel is nothing, the entire universe is the result of this war, a fire that rises and falls.

Man must strive not to weaken, contain the unleashing of various forces that tyrannize the daimone to preserve its character.

Logic

This assertion of the contrary s identity (that later thinkers judge, too, like the idea of perpetual flux of things, become the characteristic of thought of the insolent É p hésien) said Nietzsche pushes Aristotle to accuse him of " supreme crime against reason, sin against the principle of contradiction "(" Na wth philosophy "P.  46). It is to escape the correlation be-  identity of contradiction and abuse of the sophists (who admit that there is no false speech) Aristotle establishes the principle of contradiction, negation of the principle of identity (Metaphys book gamma 3). It is the principle "  firmest   "And forms the basis of the logic   "   it is   impossible that the same attribute belong and not belong together in the same s ujet and in the same respect.  ""  This principle of pe s princi  "which is primarily a principle of determination  that facilitates speech and pare the logical difficulties, mark the complete break with what  Aristotle called the stream " earlier physiologists ". Heraclitus contempt for what is about the concept and the reason is the view expressed previously that it is night because daylight has disappeared or that the path is said high only because he e st also down (Fragm.  60). Truth   suffers from these determinations, this formalistic view of the world grasped as object. What Art if he obey this fundamental rule of Aristotelian logic ? He dies. Art must be outside all logic it is a challenge to logic. The invention of causality, contradiction of dialectic whose whole history of civilization is the result, plunges us into the measurement of time and space and the judgment of the act. The ante-Socratic thinkers refuse all sohème of logic (as later Nietzsche) which is only a semantic smoke real. But out of these principles, that of contradiction ti on, that interests us especially, the language still exists. It does not disappear, it becomes another. Reading the fragments of Heraclitus is certainly more difficult but it is more by the twenty-five or twenty-six centuries, the fate of Western thought, which veil us the value of words employed by the great thinker, as his disdain and disrespect of the Greek syntax. To enter his say and communicate all gymnastic philological and neologisms (Heidegger uses) are strictly necessary. With Aristotle the value of words including the words withers-key to lpensée Heraclitus : Physis, logos. This last word loses its powerful and mysterious value, as Heidegger points out, never to mean that trivially speech or speech.

" This word (logos), men do not understand "(Fragment. 1) ; " they hear without understanding and are similar to the deaf "(Fragment. 34), he added. It is appropriate, then, to answer our first question  : What does it out of the way in which departs Heraclitus  ? There is  only a single path. However, some men have access to the divine in the knowledge of this sacred path  : Thinkers, poets. Heraclitus, it will not be forgotten as we remember Y.  Battistini, is a   poet, too.

SA thought that radiates ultraviolet flash, reaches us from the depths of centuries. " All we can see is what I prefer "(Fragment. 55), but his contemporaries want to  see anything : UV is harmful to the low views. Last game of massacre of unprecedented violence (forerunner in this Nietzsche,  the  philosopher  with the hammer) " É  p  hésiens  the  adults deserve death "(Fragment. 12). Heedless of the spectacle before them and which they are part, abulics " vaguely present "They think, again, a beyond, yearn for eternity and are not worthy  : What awaits them after death is not pa sc e they hope (cf. Fragm. 27).

The truth (cosmology)

The truth is a dark beauty. Earth  ? A tiny speck of dust in the boundless ether that produces a spark  : Humanity. In the grand game of the cosmos where everything is and should be shaken  or he "  decomposes   "The human condition appears miserable, but Heraclitus tells us that there   is room between ignorance and insanity, obedience and madness. There is one truly serious philosophical problem, says A.  Camus, the problem of suicide. Heraclitus pla i in favor of life  and preaching Example facing death accept (even if the historicity of the fact that we reported a doxographe about the attitude of sphinxes face to doctors at the critical moment is suspect) wise until the last moment of his " sacred fire ". In the thought of Heraclitus there is this latent idea, through its rejection of science that goes astray in vate daughters, that the search for meaning of life infinitely bonus on all scientific matters.

Finally, we will quote two verses of R. Char which could serve as a tribute to the Ephesian (author of " Hammer speechless "Being one of the many admirers including Hölderlin, Hegal Lenin who saw in him the father of dialectical