RSS
 

Arquivo para a ‘Economia’ Categoria

Eschatology and Christmas

27 Nov

As an ontological synthesis of the eschatology that we developed this week, we return to Heidegger in his three eschatological concepts.

Be careful, Heidegger appropriates the Greek fable in which Jupiter and Care that is shaping clay fight over the name that will be given to the created figure, and called Saturn as a judge he says that Jupiter will belong to the spirit because he was the one who gave it the form , while Care will have the land, since it formed it, and Care will belong to the shape of the clay he created, so to care in the present moment.

Impersonality is one in which it breaks the relationship with the world, and makes the individual isolated, “out of relations of familiarity with the world” and thus almost always in the absence of the other. it breaks this relationship, and makes the isolated individual “fall out of familiarity with the world,” says Heidegger.

Silence is the final aspect of this eschatology, it is invoked when the individual has already discovered himself, and returns to the world now master of himself, so is the return of peace and the harmonious relationship with the world, even if he is in conflict, or in one of his deaths.

Christmas is not only celebrated by many Christians of different sects, although curiously it awaits the new coming, which is the parousia and it is also celebrated in the first weeks of Christmas, the time of advent, but this is the separation we speak of Being of life and being-for-death.

They are not disconnected, it is in it that death, the resurrection of life and the new coming, or a new time, or what happens after a small or great tragedy develops, I think it is true that we live in a time like this, but eschatology who intends to deny death is death itself.

The urgent need for changes in the human life of the planet, in respect for the planet itself, for the Other that is not our mirror, is not “our class”, it is more and more a demand for change, for the death of an old system and to be reborn in a new civilizing perspective.

And if that time comes, that eschatological end, which is the biblical recommendation for those who believe, is the one that is in Mark (Mark 13: 33-34): “33“ Watch out! Pay attention, because you do not know when the time will come. 34It is like a man who, when he left abroad, left his home under the responsibility of his employees, distributing his task to each one. And he told the porter to keep watch “, whether or not this time comes “watch”.

While for the Christian it must mean an eternal parousia, that is, waiting for a new coming, for non-Christians it must be aware of a new time, a resumption of social, ecological and human values ​​that are abandoned, in crisis or almost succumbed in a civilization in crisis.

A Christmas without big parties and consumerism should be a Christmas closer to its meaning, the Christmas of Care, Impersonality (respect for the Other) and Silence, is an almost perfect eschatology, as it would be if we could actually feel the return of a true time of salvation.

 

An incomplete epistemology and eschatology

22 Nov

What phenomenology and ontological philosophy seeks is at the center of the scientific crisis and of the thought that the West is experiencing, and whose epicenter is European, in Peter Sloterdijk’s enlightened saying that Europe is no longer the center as in the colonial period (empire of the Center) and looks for other forms of colonialism to take idealism forward, what in literature has been called epistemicide. In denying the cultures originating from other peoples, he thinks he is finding his own diffusion between barbarism and classical antiquity, he tries a new renaissance exploring the Greek culture in a diffuse way.

At the religious level the disaster is greater, Slavov Zizek recently wrote about the religious concept in Hegel, and the latter of the thinkers who tried to revive classical Marxism, reworked the Hegelian religion, but which was already present in Feuerbach and Marx himself criticized, in the bottom is an atheistic theology, a dead eschatology.

Dead because this is in fact the great mistake of idealistic eschatology, there is no transcendence for it without the separation of subject and object, it needs to deny the substantiality to affirm its “subjectivity” where the subject must always be dead, it denies being-for-dead Heidegger’s motto, but affirms death in life (it isnt epoché).

Every form of original culture, it is obvious that it includes those non-Christian cultures, has an origin (the name says it), the eschatological life and end, which is not where it is going, and at this point this incomplete theology diverges on the that in fact is death, in times of a pandemic one could say the disease that can kill.

For this reason, even if the appeal to phenomenology will be incomplete, it will lead those who incorporate it to exhaustion, to contempt for life, which even in the religious sense is something deeply sacred, its “biós”, its substantiality, to be clear to idealists, its objectivity, fall into theoretical abstractionism.

The only substantiality of this incomplete eschatology is to deny religion in order to make it idealistic and to ask for what is inhuman, what in biblical terms he calls “putting heavy burdens on the shoulders of others” and which they themselves refuse to carry in times of pandemic neither enter nor let others in.

The final exam will be substantial: “I was hungry and you gave me food, I was thirsty and you gave me drink…” and you will not be asked whether you have developed a good epistemology or theology, the one that made colonialism the terror of original cultures.

 

The poor and poverty

17 Nov

The poor is the inhuman condition of living of a certain person who may or may not be linked to social status, while poverty is structural and where there is a good part of the population there, they are condemned to be poor.

2019 UN report gave the figure of 500 million people living in poverty, below the line of human dignity, the Portuguese Pedro Conceição, director of the Office report that made the Human Development of the United Nations Development Program, creates an important concept of multidimensional poverty, which creates indicators related to health, education that are the structural impact on their lives:

“Multidimensional poverty is an important concept, because it tries to understand how people live in poverty, but not only. Through the fact of low levels of income. It also tends to measure how health and education indicators impact the way people live their lives. When we have this concept a little more comprehensive of poverty, what we find is that the number of people living in poverty is greater than that number of people living in poverty when we measure only through income. There are 500 million people living in multidimensional poverty than those living in extreme poverty, if we look only at income indicators. ”

So when we only measure income we are finding those who are poor, and we need to tackle the structural problem that is multidimensional.

The report says that 85% of the world’s poverty is concentrated in sub-Saharan Africa, in countries like Burkina Faso, Chad, Ethiopia, Niger and South Sudan, there are 90% of children under the age of 10 considered to be multidimensionally poor.G

The report assesses the progress that has been made towards achieving Goal 1 of the 2030 Agenda for Sustainable Development, which aims to eradicate poverty “in all its forms everywhere”, in this report the number grows to about 2 billion people who encompass global poverty.

Places where there is “statistically significant progress” towards goal 2 and faster reductions occur in India, Cambodia and Bangladesh, but this development cannot be thought to be “natural” if there is no effort on the part of rich countries to rethink income distribution.

 

 

Healthy living and talents

13 Nov

A society of tiredness, fear and authoritarian pressure can stifle talents, hide natural gifts that all people have, and that developing them depends on special care such as giving time, space and having sensitivity for them to develop.

Another serious problem is the social demand for efficiency and the pressure for results, they will come naturally if there is room for learning, growth and respect for cultural and social differences, from cultivation in the family, through education and social structure, only gifts will be developed when these structures are prepared to support individual talent. From a personal point of view, it is often necessary to overcome feelings of inferiority, talk and seek support from specialists and social sectors who can develop the aptitude they have, who often need to deepen their vocations and cultivate the gifts they have until they express themselves as a talent.

All the sociological work of Marcel Mauss, in his Theory of the Gift, is to demonstrate that it is not always useful, the simple exchange for financial advantages that in many societies transform cultural and social gifts into healthy social structures where those talents that naturally develop each person has, the issue of exchange and reciprocity are studied in some ancient cultures.

By studying non-European cultures, the gift in the virtuous cycle of giving-receiving-returning, Mauss helped to deconstruct European universalism, and can be considered one of the sources of studies of decolonization.

In his essay, the anthropologist and sociologist Maus, very early realized this challenge of bringing together a discussion about the relationship between decolonial criticism and anti-utilitarian criticism as his vision of the “gift”. In studying non-Western cultures, Mauss seeks to demonstrate the healthy and “universal” value of the gift system, in the form of the give-take-return cycle, that existed before the emergence of the market and the State and continues to exist, despite the dominant utilitarian ideology that seeks to emphasize the selfishness and commercialism of the talents.

The biblical parable of the talents, where a man when traveling abroad delivers his goods to his employees, giving “talents”, although this means a financial value the analogy with the individual talents is clear in the text, says the reading Lk 25,14- 15: “A man was going to travel abroad. He called his employees and gave them their goods”.

One gave five talents, the other gave two talents and the third gave one; each according to their ability.

Then he traveled ”, and the parable states that the one who received five doubled his talent, while the one who received one buried it to return when the boss returned.

So it is not a question of egalitarianism, but of a free distribution of gifts and how each one works his talents, in a healthy context in the case of the parable the man “goes abroad”, that is, each one can work his talent as he received, and when he comes back he gives a greater reward to the one who worked the talents he received the most, but everyone receives some “value” in talents and has the opportunity to develop, it is also clear that in this context it is the ability of each one to receive and return talents, as Mauss completes the act of “giving”, creating a virtuous cycle.

 

 

 

The “gift” theory

11 Nov

We leave a question at the end of the previous post (Power and gift), how gifts could serve society, and there are sociological studies on this.

Marcel Mauss, along with his uncle Emile Durkheim were animators of the French magazine Année Sociologique, and he was the main systematizer of the “don” (French) theory that was translated into Portuguese dádiva (“godsend”), as a gift, in English it is even worse because it became the theory of the godsend (gift in English), important thoughts for the founders of solidarity and fraternal alliances in contemporary societies.

Alain Caillé, founder and editor of Revue du M.A.U.S.S. (Anti Utilitarian Movement in Social Sciences) and one of the propagators of Marcel Mauss’ thought at the present time stated that this theory “provides the guidelines not only of a sociological paradigm among others, but of the only properly sociological paradigm that can be conceived and defended” (Caillé, 1998, p. 11).

The book by Marcel Mauss Essay on gift: form and reason of exchange in archaic societies (2003), brought among many contributions the sociological idea that the value of things cannot be greater than the value of the relationship and that symbolism is fundamental to the social life.

The emergence of a collective moral obligation involving the members of a society, supposes aspects as diverse since the exchange of goods as the simple exchange of a mere smile, it is necessary to emphasize the complexity of the motivations and the modalities of the interactions not to reduce them to the simplism of purely economic ideas, what he called homo economicus.

The notions of honor and prestige permeate the gift economy, being essential to guarantee the circularity and reversibility of the exchanges.

The Essay on donation inaugurates a fruitful tradition of studies on reciprocity and the circulation of things, expanding the theme of the alliance, central to French Anthropology from the work of Claude Lévi-Strauss (1908-2009), and which knows specific readings in the works of Maurice Godelier (1934-) and Pierre Bourdieu (1930-2002), he elaborates not only the theory of gift or giving, but the threefold obligation of giving, receiving and giving back, based on the analysis of different peoples that studied.

In their studies, goods circulate between clans and tribes following the rule that, the greater the donations, the greater prestige granted to their donors, but the benefits must be returned, if not immediately, at a later time, assuming a character disguisedly disinterested or informal.

According to his study, this occurs with the Taonga in Polynesia (photo above), with the Vaygu’a in Melanesia and with the copper emblazoned in the American Northwest.

This idea of ​​a gift (or gift as it was translated) is that what we have either as value or as talent can be given, reciprocated or received.

 

CAILLÉ, Alain. (1998) “Nem holismo, nem individualismo metodológicos: Marcel Mauss e o paradigma da dádiva”, Revista Brasileira de Ciências Sociais.

MAUSS, Marcel. (2003) Essai sur le don. Forme et raison de l’échange dans les sociétés archaïques, Paris, PUF, 2007 (Trad. Bras. Paulo Neves. São Paulo, Cosac Naify).

 

 

 

 

 

Pandemic and its second waves

09 Nov

In history there have been eight pandemics of this type since 1700, we will notice that at least seven had a second wave in some part of the world, according to the records of infectologists, but we have the Russian Flu (from 1889 to 1890), with the Spanish Flu. (from 1918 to 1919), Asian Flu (from 1957 to 1958), Hong Kong (1968 and 1969) and more recently Swine Flu (from 2009).

The second wave of covid-19 in Europe is spreading faster than the first, said infectologist Arnaud Fontanet, scientific adviser to the French government to fight the pandemic, while the virus mutation has spread from Spain. it is already 80% of new cases registered.

The second wave can occur for several reasons, including human behavior, which means how we deal with the virus and its seasonality, also the number of susceptible people, duration of immunity and mutations (like the second wave in Europe) are other possible explanations for this wave.

The behavior is easy to explain, hardly in more liberal countries people will be less inclined to accept the deprivations of isolation, since seasonality can be understood as peaks in different seasons of the year, in Europe the peaks are autumn and winter that happens now, while in Brazil it varies according to the region: the North and Northeast have more rainy periods, in the Southeast and South that will start in March 2021.

The promise of a “faster” vaccine is fearful, experts who respect the testing period understand that a vaccine will be very difficult before July of next year, and we must respect and be cautious with the testing period, mistakes in a vaccine may be more serious than the pandemic itself.

If the second wave occurs, the intensity and severity will depend on our ability to apply intervention measures and coordinate measures in a world that polarized even basic issues such as health, food and social security, it will depend on whether the second wave is more serious than the previous one.

The main function of clarifying the second wave, the regulatory process for testing vaccines and preventive measures is to keep the population calm and trust that there is a fight against the damage caused by the pandemic, it is difficult but without this we will have social chaos ever bigger.

 

 

Civilization crisis and death

05 Nov

Returning to Pablo Picasso’s thought that the worst loss of life is not dying, but dying while we live is the one that best explains the civilizing state, even those who owe fraternity, dialogue, the planet as a common home seems hopeless and therefore tired , not that tiredness of the Society of Tiredness that is also a crisis, but that of those who have failed to find what unites, the positive and the true.

To speak of the post-truth, the sophistry is pre-Socratic, and the public lie has also been conveyed by newspapers and television channels, according to the political side they take, in the end everyone agrees that if you are not on the politically correct side, it is not true, so we remain in relativism and dualism, even those who preach against it, Edgar Morin is right is a crisis of thought, and Peter Sloterdijk is also “not a favorable time for thinking”, it is easier to take a side, although there are mistakes and successes on several sides, because there are only two.

I saw on Instagram that two very popular videos are of a young artist who makes puppets with skeletons, birds and funeral figures and another of a girl whose hair was decorated like a cemetery (figure above), it is a sad reality the post-Goths seem to dominate youthful fantasy.

In a BBC report on October 31, poor banker Muhammad Yunus stated: “We need to redesign the system by guaranteeing a new economy of three zeros: zero poverty, zero unemployment and zero net carbon emissions. And we know how to do it. The problem is that we are very lazy and we are very comfortable in the system we have, we don’t want to leave our comfort zone ”, is a new thinking may not work, but without a doubt people, the poor and the planet need answers, the old ones create more polarization and misunderstandings, in addition to post-truths, in this case with a new meaning, from an ideological point of view they were once true, today they are post-true.

There are situations and I think that the planet itself can react, an aortic reaction, the inorganic one over the organic one, after all we came from the dust, from some chemical reaction and certainly if we don’t change the route we will go back to the dust, not that life’s fatality physical personal death, but dying in life.

The question that remains is whether this reaction from the inorganic planet could change something in the human organic, your mind, your being, for something better.

 

 

Second wave or is it another Cov-2

02 Nov

In a recent article “Emergence and spread of a SARS-CoV-2 variant through Europe in the summer of 2020” published on October 28 on the medRxiv website, they reported the spread, presumably from Spain, of a variant of the Covid virus -19, which would already be 80% of recent infections, the article will still have peer review, but the scientific community has already raised the alarm, the article will still have peer review.

Since the beginning of September, Europe had already seen an increase in cases of infection and resumed the distance measures, it was the end of the summer, now in October the measures have become irreversible, and the President of France even declared: “the virus circulates at a speed not foreseen even by the most pessimistic forecasts… we are all in the same position: invaded by a second wave that will undoubtedly be more difficult and more deadly than the first ”, England has already decreed lock-down and we are still in the fall, the reverse this year promises to be strict.

Germany, Prime Minister Angela Merkel made an agreement with the local governors to make a “lockdown light”, but by the end of November bars, restaurants, theaters and gyms will have to close, it will be a domestic Christmas and with many restrictions in Europe.

In Italy, the government of Prime Minister Giuseppe Conte has determined that at the beginning of November bars and restaurants across the country will only be open until 6 pm, gyms, swimming pools, theaters and cinemas cannot be opened.

The measures impacted the stock exchanges that had a sharp drop, from 2% to 4% in Europe, and more than 4% in Brazil, today holidays here, the stock exchanges abroad recover, but the apprehension now turns to the scheduled American elections for tomorrow, however many votes have already been anticipated and there will be a record of votes.

The companies that develop the vaccines promise to speed up, but experts point out that this is not possible and for this variant it should also be tested.

 

Vaccine politicization and care

19 Oct

Last Wednesday (10/14) the Ministry of Health of Brazil presented to the states’ health secretaries a vaccination schedule against the covid-19 that would start in April 2021, the forecast is for the AstraZeneca vaccine, developed in partnership with the University of Oxford, which is in the third testing phase and should be produced in Brazil by FioCruz, in Manguinhos, in the state of Rio de Janeiro.

Some governors, in particular the state government of São Paulo, have interests in the Chinese company Sinovac, although China is also betting on the Oxford vaccine, this vaccine is being tested by the Butantan Institute of the University of São Paulo, and the Secretary of Health of São Paulo Jean Gorinchteyn told newspapers in São Paulo that “vaccines are not being treated in a republican way by the Ministry of Health, since the Chinese vaccine may have 46 million doses available in December and another 14 million by February 2021 and 40 million by June 2021.

But the dispute does not stop there, the American giant Pfizer announced on Friday (16/10) that it can apply for an “emergency” authorization for its vaccine against covid-19 until the end of November, said Albert Bourla, CEO of the group in a letter published on social media: “Let it be clear, assuming the data is positive, Pfizer will request an emergency use authorization in the United States shortly after the security step, in the third week of November, which indicates that it also wants to participate in the dispute, although it starts vaccination in the USA.

Because of a request from the German partner BioNTech, there was a request for a 2-month wait for the second dose of the vaccine (this vaccine is in two doses), but Albert Bourla shows politicization by stating that “we could know if our vaccine is effective or not at the end of October ”, I remember that the American elections take place on November 3, and this would be an asset for Donald Trumph.

According to the World Health Organization, and infectious disease Claudio Stadnik da Santa Casa, only 10 vaccines are in phase III, and the forecast if the schedule is followed, only vaccines from AstraZeneca / Oxford, Sinopharm (China) / Wuhan Institute of Biological Products (China) and Sinopharm (China) / Beijing Institute of Biological Products (China) would be ready in July 2021 while Moderna (USA) and Sinovac / Biotech (China) in October 2021.

So politics aside, this would be the real picture following the sanitary and medical precepts, to anticipate is to give possibility to error and lives are at stake.

See the graphic above: Source: World Health Organization and Cláudio Stadnik, infectologist at Santa Casa Hospital in Brazil.

 

 

Weak ties and the pandemic

30 Sep

The weak ties are important in the theory of networks as we already showed in the previous post because they are the ones that can dynamize the networks and make them leave their niches and walk around others, but how is this on social media is the most interesting.

What Mark Gronovetter, a professor of sociology at Stanford University demonstrated with his article entitled The Strength of Weak Ties, is that not only does the quality of relationships between friends and family matter, quantity also matters, and this will be reflected in a another curious article by Duncan Watts and Stevie Strogatz.

They started to work with entomologist Tim Forrest to try to understand why the crickets at one time sang in unison when they reached a certain number of these insects in the forest, they also wanted to understand if this is related to the so-called six degrees of separation of the nets.

In perfectly regular networks, the neighbors of each node tend to be connected to each other, and this local redundancy, or “grouping”, acts as a natural stoppage of the spread, for example, of a virus, clearly, if all neighbors of an infected node are also already infected, the disease will have few places to go if they are isolated, already in a random network, means that all neighbors are likely to be infected.

The results seemed obvious, but what they found is that it is less obvious that when only a fraction of links on a regular network are randomly linked, diseases can spread almost also when on a random network, so by the theory of networks only Complete isolation from the grid can prevent contagion.

Their 1998 article in Nature, “Colletive dynamics of ´small-word´ networks” demonstrated the effect they have on a large scale from small worlds with six degrees of separation, and their influence for the current pandemic is that social isolation is necessary, and even more necessary would be the initial foci of the pandemic now spread throughout the country, and in few parts of the world there have been effective measures against its spread

However the Watts-Strogatz model is not generic, as there is a need for a fixed number of nodes, and thus it cannot be used for an expanding network, another model was made later by Barabasi and Reka Albert, called free-scale , this model also has limitations as it cannot work with high levels of nodes in real networks, so it also has limits to analyze, for example, a pandemic that affects millions of people worldwide.

What these historical works of analysis of social networks infer about the pandemic is that at a time when the pandemic has already become widespread, that is, the Barabási / Albert free scale, it is no longer possible to control only outbreaks and a protection measure on a large scale it is necessary, in short, broad social isolation.

It is clear that economic pressure should not leave this, and so the use of vaccine becomes essential, but what ?