“Ladies and gentlemen I announce you the end of the physic. We all know all the nature rules and the secrets of the cosmic harmony“, said Lord Kelvin at the Royal Society in 1900. Only a few months later Max Planck wrote to his son a letter dated 12 October: “Dear Edwin, today I made an important discovery as Newton one“.
Planck discovered that a hot body makes radiation, not in a continuous way but divided, energy quanta, small and giving quantities. He talked about the universal constant, as quantum elementary action, or Planck coefficient that express the fixed value and not dividable in which the energy of a radiation is divided.
Einstein started to study hardly the quantum physic and he used the idea made by Planck to explain the laws of the photoelectric effect; the other development of the quantum mechanics make the basis for the actual division about the General Relativity Theory made by Einstein used to Study the microscopic phenomena, instead the quantum mechanic is used to understand the level subatomic of the Universe.The incompatibility between these two theories is the problem that today afflict the modern physic.
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The first solution presented to solve this duality is the String theory through everyone hopes to arrive at the definition of a Theory of Everything.
The String theory in her formulation affirms that: “the universe can grow up so rapidly that is possible that different characteristics can live together in different under-universes, each one enough big that ignore the existence of the others“. (1)
This extreme synthesis of the lasts result of the modern physics give us 2 objectives elements: the first, is the attempt to explain the universe thanks to the discovery of some specific laws based on mathematics and geometrical elements; the second, is the impossibility to achieve the Truth to admit the existence of “The other” far by us that we have not the awareness of it.
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Back in the World and in the World, the space “in which we enter through a no-entrance and we go out to a no-place” (2) by the opinion of Hannah Arendt, the man is the result of a Journey in the Truth in which he arrives to the knowledge thanks to the mathematics laws, that even if the will be easier through the development of the physic’s studies going to achieve the possibility to close Everything in a one formula, they have to stop in front of the evidence that the “Other” exist and we can never achieve it.
Because of the no achievement of the Truth through the mathematics laws, a new subject takes over, the philosophy as an alternative way to complete the research of the own Truth.
How has the man to trace the Way? That takes him to the darkness, from which he is Born and Will return when he’ll die? Now, that the science explained to him that he is in a small place of nothing that can host the life? In a universe “in which the laws are not the ones we observe but are those that depend on the forms of the hidden dimensions“?
More: We know that also the Man is a part of the Truth and he is inner her from the beginning and that, in the Universe to which he belongs, he is known by the science through the mechanism of his body, through the Discovery of mathematics behavior and thanks to this he has the possibility of the Free Will, becoming the creator of a new Truth, independent from the one he come out? Or he has to believe in the religious truths that show him the normative behavior to respect thinking to the Other life, a new light over the darkness in which he disappears with the death? Or, in the end, he can decide not to fix the world around but just limit himself knowing the nature of the world.
Are not these the questions that Einstein thought when he was writing “Physic tell us how the world is, not how it would be“?
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For Democritus the happiness is in the harmony, “and he is the first to say that a happy life does not depend only on the luck or other outside circumstance, but also, maybe more by the mental structure of a man…a condition similar is relatively independent of the circumstances. It possible to have this when the experiences of a man are among them in harmony and when armory and proportion are both in his soul”. (3)
By the etymological Studies and from the philosophical speculations the term harmony can be understood as the concentration of the Objective and Subjective Unity, of the factual and psychological in the Gestimmt Sein (being agree) Og the single person with everything that surrounds, his similar or his inwardness.
In the word Harmony it possible to find a suggestion to the music, coming out from the regularity of movements of stars that, for Pitagora’s followers, made a cosmic melody because the period and the velocity of the motion and the distances among the stars are regulated by the same mathematical relations that define the musical harmonic agreements, creating sounds that we cannot hear because addicted.
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Heidegger wrote that “The being in the thought comes to the Language. The Language is the home of the Being, and in the same house lives also the man. The Thinker and the poet are the guardians of this house, and their Guard is the Bring the nature of the Being because they take it with their words and to the language they ensure it”. Being the home of the Being or home of the man the language have to represent the authentic end of the historical progress of the man, so even is the progress or the march that is done: actually is like that Heidegger think that every walk is a walk to home, a static and shaming way and so on his way to completion. (4)
The identification of the Hidden Harmony in the world can be only with the Language, with the individuation of graphic elements, each one a-semantic, bat that together in an already decided shot in the reality but not in a tense situation among them, they follow the composition that made the significant. The photography through the use of figurative language was able to communicate a significant of harmony in the viewer; in the moment in which she represents herself.
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The photography of the Hidden Harmony so has her choice in the decision to walk to the house of the Being absolving the Heideggerian idea of reminiscent theory where was the deeper Unity of mythos e logos: “The myths is the claim that touching every human essence before everything else and doing it in the deeper part of it, make us think of what appear, what’s subsists. Logos means the same thing: mythos e logos never touch each other, in the subject of philosophy in conflict, as the modern historiography believe, but in opposite the firsts Greeks thinkers (Parmenides, Frammento 8) use mythos and logos in the same meaning; mythos and logos compare and collide themselves only when the first and also the second could keep on their original essence. (5)
“Our body […] is a melting of lived meanings that go to own equilibrium“. From the eye to the body. From the eye to the esprit. The eye of the body shows the expression of the landscape that he watch. It shows the meanings that come out from the around the body. The sending set. Born, grow up in the body and start to shine the world. Our Be-Here for Heidegger the original and essential asking to the world. The seeing interrogates the world. Sing his senses. (6) “You should have the painter’s eyes. The painter creates looking.” (6)
Our modern world, made by praxis and poiesis, is like a wonderful worldly show:
“Nothing is more surprising, in this our world, of his variety enough infinite of his elements, of them pure value and his amazing views, the noise, the smells, something is maybe forgotten in thinkers’ and philosophers’ texts.” (7)
The Truth, that has no countable value, in which the Man has the free will is the most enigmatic presence, love the morale means renounce to make a coincidence creator with the create or vanish the appearance leaving metaphysic dominates us, as to feel own be-in-world as being a part in world, in a harmonic relationship with the worlds as the only condition that gives to men “their own house on the Earth“.
In Heidegger’s opinion every march is a march to the house of the Being that is the language; Tao is the Way, by the Nature order, not divided from the particulate ways: The condition of possibility, the Transcendental of every individual way; Jesus is the Way, the Truth, the Life in Words that became flesh.
It seems that the man is called not to discover the Truth is called to walk in the long way of the Truth, that bring him to the Truth; to the Being house: the language; to the Verb.
In this perspective the Photography of the hidden harmony is analyzed by Habermas, the universality of the communicative reason, to show the presence of a moment of rationality in everyone: “The network in the everyday communicative praxis goes through the semantic field of the symbolic contents, as in the dimensions of the social space and the historic time, making the medium used by culture, society and personality structures to born and they reproduce themselves”. (8)
The huge way of Tao, as seen by Lao-tzu, “The way, the really way is never a constant way”. There are “interrupted paths” – “blocked before at right and then at left”; “Let he who is without sin throw the first stone”, said Jesus admitting the impossibility to divert: we have not within us the ability to keep on our way a firm step, and always rested only on a Great Way. And what is impossible we realize, it may not even be demanded of others with our own nature.
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Physic show us the accuracy and the tangible regularity in every natural element and the Maths and the Geometry are the cognitive tools to read the World around us; The harmony is one of the comets to look at during the travel, remembering that the harmonies (armoníe) comes out from the verb armózein that means link, connect, and that the constitutive modality of being and the operate by the Nature is the same Link that we can find at the base of lógos, xynós, and syllápsis.
If we’re in a “small part of stables empties which can host the life” that, maybe, could collapse in billion years, does not mean that we are, already, in the Eternity?
If “different configurations are able to live side by side in different under-universes, each one big enough to beeline that no one more exist“, it does not mean that we are already living in the Infinity?
The man is a particular being because of he ha the free choice: goes out from the harmony or stays in. Nowadays delirium consists in who will be the new creator of the new harmony or an independent disharmony. Determine ourselves ad independent variable in the Maths formulation of the Universe. A work in which disappear progressively the praxis in favor of poiesis: submitted to the utility for the own world, alienated from the Truth.
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Go inside the harmony means aim to the eternity and infinity searching them a reality; poiesis in alignment with his eternal and infinite Nature understood by praxis. As Einstein wrote of Max Planck for his 60th birthday: ” The desire to contemplate (…)the already seen harmony is the source of his untiring perseverance and constancy with which we see Planck devote himself to more general problems of our science …. the daily search does not originate from a project or a program, but as an immediate need”.
There is a Genesis’ song, that in my opinion, transmits the feeling to leave ourselves in the Everything to feel part of it, I Know What I Like, the lyric is “I know what I like, and I like what I know; getting better in your wardrobe, stepping one beyond your show. When the sun beats down and I lie on the bench, I can always hear them talk. Me, I’m just a lawnmower – you can tell me by the way I walk”.
- (1) Il paesaggio della teoria delle stringhe di Raphael Bousso e Joseph Polchinski, LE SCIENZE 435 / novembre 2004.
- (2) Arendt, La vita della mente, p. 99.
- (3) Wladyslaw Tatarkiewicz, Analisi della felicità, p. 38-39.
- (4) Gaetano Licata, L’ordine nascosto, Ed. Franco Angeli/M. Heidegger, Brief über den Humanismus, [Lettera sull’umanesimo].
- (5) Heidegger, Was heißt Denken, Che cosa significa pensare?, vol I, p. 44.
- (6) Caterina Di Fazio, Corpo e Arte fra Visibile e Invisibile, p. 11/Maurice Merleau-Ponty, Fenomenologia della Percezione, p. 219 e Robert Bresson, Note sul cinematografo, Marsilio, Venezia 2008, p. 116.
- (7) Arendt, La vita della mente, cit., p. 100; cfr. anche ivi, p. 119.
- (8) Habermas, Jürgen, Il pensiero post-metafisico, a cura di Marina Calloni, Bari, Laterza.
