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domingo 17 de outubro de 2021

Outra novidade importante surgida durante esta investigação é a reconsideração do papel da teorização patrística sobre a tristitia-acedia (que Panofsky   interpreta simplesmente como o “sono culpado do preguiçoso”), na gênese da doutrina renascimental da melancolia. Conforme já vimos, tristitia-acedia não se identifica apenas no pensamento dos Padres com a acídia, mas traz a mesma polaridade ambígua (tristitia salutifera — tristitia mortifera) que marca a concepção renascimental da melancolia. [AgambenE  :56]

“Λύπη is the opposite [of ἡδονή].” From this determination of the fundamental character of the ἡδονή as such, you can see that “if, then, ἡδονή is something like (a movement, a reversal of the being of living), then the ἡδύ is obviously the uplifting (in opposition to λυπηρóν, “oppressing”). It is the ποιητικóν, that which can make or produce something like the aforementioned disposition (διάθεσις), position, mode of finding oneself.” Therefore the ἡδύ is an ability-to-aright-itself. “What destroys the ἡδονή, the opposed disposition arights: the λυπηρóν, the upsetting.” What is to be seen here is that which is genuinely accomplished for being-in-the-world as being-with-one-another by the ἡδονή, that which relates itself to an encountered ἡδύ and to another, and indicates it to another. [Heidegger  , GA18  :48-49]
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