O ser-tempo em Dogen e a educação transdisciplinar.

Ivone Maia de Mello

This research is constituted as a narrative of a path where we have walked through a hermeneutics in which body and mind are implied, theoretical and practical aspects, as part of an effort towards a self knowledge by the reading of the text. The thought of Eihei Dogen goes back to the XIII century, in the context of a medieval Japan, but his ideas have only recently started to become known outside the field of his religious school of thought. In his point of view, to study the Buddhism means to become Buddhism. An intellectual apprehension which does not find correspondence in a concrete action, reflecting the theoretical apprehension, is not valued. By writing, he makes it from his proper accomplishment of the teachings, and by teaching he intends to lead each apprentice to find his/her own way of accomplishing. Educating turns to be an expression of the conception that we have assumed, allowing the conditions that favors the accomplishment of what we understand as important to our lives. The comprehension of the sense of impermanence in his thought is fundamental to understand his point of view over time. Dogens contribution, based on his view of impermanence, trends towards problematizing the contingency in a deep and radical way, with a disposition to accept, to confront and to find freedom in terms of ones own impermanence, more than to run away from it. For Dogen, it is useless to discuss Time as a philosophical subject separate from an implication of action as reply to the problem of impermanence. Our study articulates moments of theoretical inquiry of Dogens work, deepening our comprehension about the idea of present Time in his educative proposal, in a transdisciplinar perspective of education. The Buddhist dialectics emphasizes the importance of the reality, and a polissemic hermeneutics which is necessary to understand it as part of the absolute. In this study we deal with a rationality that perceives a complementary relationship between science and tradition, and which points to a necessary relationship between knowledge and sustainability of life, in the sense that knowledge must be in tune with the preservation of the basic conditions of welfare and renewal of the life of all beings. The conception of time as simultaneity shows the dynamic nature of movement as an interconnection among all beings, as well as the connection among the moments as the interpenetration of past, present and future time in the instant. For Dogen, the being-time possesses characteristics of discontinuity and continuity simultaneously. Each being is entirely what it is in its absolute instant and at the same time it is connected to everything that exists, by means of the present being-time. Thus, we have moments of being-time, discontinuous, and a deep interconnection among everything that exists. Dogens teaching does not intend to finish with the problem of the impermanence, but to lead to a genuine accomplishment, that shall penetrate the ontological and existential sense of transitority. Without getting to experience that exact here of time, that exact being of the instant, the proposition is a dead word, the educative act is jettisoned from the deeply implied sense in the teach-learning process. Knowing the intense activity of the silent quietude, in the dialogue with the goings and comings of the singular and collective path, as our task to assume collectively the ability of replying to the challenges of living, trying to understand and to integrate aspects of the impermanence, interdependence and simultaneity in the elaborations that aim to solve the problems placed by the daily situations as expression of the being-time that we are.

O ser-tempo em Dogen e a educação transdisciplinar.

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