Arquivo para a ‘Economia’ Categoria
Veredas, where you can find them
14
Dec
“Where danger lives, there is also what is saved”, wrote the German poet Hölderlin, and in one of his last “The Way” the visionary Edgar Morin gathered part of the thought dispersed by the reductionism and systematized one on the future of humanity reconnecting knowledge and defending fraternity.
He deals in the book of collective reconstruction of thought about society, through the concept of metamorphosis (a simultaneous process of self-destruction and self-reconstruction in an organization in which identity is maintained and transformed into otherness), which would be a new solidarity.
The French thinker wrote: “I feel connected to the planetary patrimony, animated by the religion of the one who reconnects, by the rejection of what it rejects, by an infinite solidarity …”, to reconnect knowledge, to admit complexity, to rediscover nature and also Love, wrote a beautiful book “Love Poetry Wisdom” (Piaget Institute, 1997) which also about the loss of his wife Edwige: the inseparable, saying “I am an eternal love.”
In speaking of modern man’s disenchantment, a reporter’s question on hope answers: “All crises – be it economic, social, political, ethical, cognitive – are only reflections of humanity’s greatest crisis, which is failing to become human. But we must resist disappointment and loss of faith in a new world, because a new way, a new way, is always possible. But hope does not mean certainty. We can not escape uncertainty. ”
We can then seek Veredas, find shortcuts to the new time, a new “advent.”
Veredas and the importance for life
13
Dec
The special paths in the formation of the Brazilian biomes is named Veredas, it is
where water table springs occur which, however small, will form the streams and streams that supply much of the rivers and allow clean and healthy water.
As the vegetation is of a bush, of moist soil making the earth generally darker behave like wrecks and filters retaining the organic feelings and thus filtering the water that arrives at the stream during the rains, the serious problem of the paths is the possibility of desertification.
The fauna has maned wolves, anteaters, snakes, fish and amphibians, more diversified birds, palm trees and coconut trees offer abundant fruit for larger birds, while rivers provide fish for some large birds as well as migrating birds.
So a path, besides being a hidden path are sources of life, who crosses it will not only find a great road, a great river, but the walk itself along a path offers a rich life and also a beautiful landscape.
Searching for paths during advent is not only part of true and sincere religiosity, but especially of those who seek humanized spaces of friends and co-workers who are sources of life and daily toil for those who have work
Planetary coonsciousness and vigilance
30
Nov
Looking at planetary consciousness only from Europe, although it is an 
addictive look, it is the gaze that points paths to the West, the philosopher Petr Sloterdijk in his book “If Europe Awakens” (2002), points the year zero of the current consciousness like the defeat of the possibility of an “Empire of the Center” with Nazism, according to his analysis, in a reflection that already lasts two generations.
It reminds the author of what Nietzsche said about the “compulsion of great politics” to be filled with a new contemporary content, after the end of the vacuum in which the tragic harvest of totalitarianism and world wars was swallowed, in a way similar to what Morin points out in his book “Earth-Motherland”, that is, the search of foundations for a planetary citizenship, but it is necessary to watch because the ghosts of world wars and totalitarianisms still roam the planet.
Chapter 6 begins with a significant epigraph (Sloterdijk, p.65): “Europe must invent a form of unity that is not that of an empire” by Jacques Le Goff, that is, to create a new form of politics that does not is more development based on the exploitation and oppression of other peoples.
It is as the Bible states in the Gospel of Mark: “He is like a man who, when he went abroad, left his house under the responsibility of his servants, distributing to each one his task. And he commanded the porter to keep watch “(Mk 13:34), and if in the past it was said that the price of freedom is eternal vigilance, it can be said today that the price of overcoming the crisis is to watch over them not to be triggered processes that prevent the growth of a planetary consciousness about world citizenship.
Throughout the book he develops what he calls the “visions” policy, compatible with his ontological-hermeneutical origin (heidegger and critic of Heidegger’s thought and lived with Safranski who is the best biographer of this), which means to promote cultural dialogue between people, allowing the culture and the ‘vision’ of each one.
So if Europe awakens, it will have “achieved the feat of producing, under its own direction and in public debate, the vision by which it must be led and driven – and then acting upon that vision, as if this new self-constituted motive had so much power to release accelerating forces as an old and very incarnate mission. “(SLOTERDIJK, 2002, 72)
In this sense it is also necessary to watch and react to the warmongering that can make the planetary consciousness recede, but not the diversity that implies in the emergence of nations and affirmation of their cultures unreservedly.
SLOTERDIJK, P. Si l’Europe s’éveille. Paris: Mille et une nuit, 2003 .(pages in brazilian edition).
Consciousness and the planetary crisis
29
Nov
If the picture seems complex to the man of the 21st century awakening,
one can not sharpen the planetary consciousness, Morin (2003) points out 6 process on pages 36 and 37 in his book “Earth-homeland”:
“The Persistence of a Global Nuclear Threat The atomic threat has been and continues to be a factor of planetary awareness. The great virulent fear of 1945-1962, anesthetized under the balance of terror, reawakens. “, By unfortunate coincidence North Korea has just launched a ballistic missile into the sea of Japan, the provocation remains.
“The formation of a planetary ecological consciousness The object of ecological science is increasingly the biosphere as a whole, as a result of the multiplication of degradations and pollution on all continents and the detection since the 1980s of a global threat to the life of the planet, “among the many contestations of the Trump government, the most effective and compelling has been the ecological issue because it threatens even deals with the Eurozone and also internally, California Governor Jerry Brown has announced on video that a a major meeting on climate change will be held in San Francisco in 2018, in clear opposition to the US government.
“The entry into the world of the third world The decolonization of the 1950s and 1960s brought to the forefront of the Globe 1.5 billion human beings, hitherto disowned by the West in the shallows of history,” it is well noted that Morin wrote this before humanitarian crisis provoked by the war in Syria, and African and Arab immigration is growing in Europe.
“The development of civilizational globalization is developing for the worse and for the better: for the worst, it brings irremediable cultural destruction; homogenizes and standardizes customs, habits, consumption, fastfood, travel, tourism; but this globalization also works for the best because it produces habits, customs, common life styles across national, ethnic and religious boundaries, breaking a number of barriers of misunderstanding between individuals or peoples, “Europe is changing its features and customs , while third world countries increasingly adopt globalized customs.
“The development of a cultural globalization While the notion of civilization covers essentially everything that is universalizable: techniques, utilitarian objects, skills, modes and lifestyles based on the use and consumption of these techniques and objects, the notion of culture covers everything that is unique, original, proper to an ethnic group, to a nation, “but contrary to what was thought to have reappeared nations like Armenia and Macedonia, several” former Soviet republics “and others struggle to emerge: Kurdistan and Chechnya,
Emerges a planetary folklore, like “the jazz that branched out in diverse styles from New Orleans, the tango born in the port district of Buenos Aires, the Cuban mambo, the waltz of Vienna, American rock that in turn produced differentiated varieties all over the world … the Indian zither of Ravi Shankar, the Andalusian Flemish, the Arabian melopeia of Oum Kalsoum, the Huayno of the Andes; led to the syncretism of salsa, rai, and flamenco-rock. “(Morin, 2003, page 39)
Governance, talents and religion
17
Nov
And he that had received two talents came, and said, Lord, thou hast delivered unto me two talents. Here are two more I will make. ‘ The master said to him, ‘Well done, good and faithful servant! Since you have been faithful in administering so little, I will entrust you with much more. Come join in my joy! ‘
Finally he came to the one who had received a talent, and said, ‘Lord, I know that you are a stern man, for you reap where you have not planted and reap where you have not sown. So I was scared and hid your talent on the ground. Here you have what belongs to you. ‘
The master replied, ‘Evil and lazy servant! Did you know that I harvest where I did not plant and reap where I did not sow? So, “you should have deposited my money in the bank, so that when I returned I would receive with interest what belongs to me.”
It seems a perverse logic, even financial, but it is not, in order not to bury talents, it is necessary to make “surrender” what one has, to apply it to be an economy of multiplication of the loaves and of overcoming misery, of course we all know , there are people who interpret this parable for the enrichment of a few, is not what is said.
Empowerment, Autonomy and State
16
Nov
Several United Nations studies and development questions point to a new
paradigm of” good practices “or” good management “of the state.
Magdalena Sepúlveda Carmona (2013) clearly points out the relationship between empowerment and poverty “lack of power is a universal and basic characteristic of poverty. Poverty is not solely a lack of income, but rather is characterized by a vicious cycle of powerlessness, stigmatization, discrimination, exclusion and material deprivation, which all mutually reinforce each other.”
Empowerment is something of a development “fuzzword” (Cornwall, 2007), a broad concept that allows multiple interpretations and definitions, often reflecting the theoretical or ideological predisposition of their exponents. Ibrahim and Alkire (2007) have listed 32 different, but overlapping definitions of the word.2 This paper will use a definition based on Eyben (2011):
“Empowerment happens when individuals and organized groups are able to imagine their world differently and to realize that vision by changing the relations of power that have kept them in poverty, restricted their voice and deprived them of their autonomy.”
An empowering approach is both an end in itself, and a means to eradicating poverty and exclusion in their broader (multidimensional) sense.
Effective experiences of empowerment tend to involve a “magic triangle”: active civil society environment, committed public officials or political leaders, and enforcement mechanisms that guarantee that initiatives “have teeth”. That means that civil society organization is an asset, and its weakness or absence a problem. Governments need to nurture independent, active civil society organizations and protect the space in which they can operate.
The good news is that history appears to be firmly on the side of empowerment, as the global broadening and deepening of human rights since the creation of the United Nations system unambiguously demonstrates.
paradigm of” good practices “or” good management “of the state.Magdalena Sepúlveda Carmona (2013) clearly points out the relationship between empowerment and poverty “lack of power is a universal and basic characteristic of poverty. Poverty is not solely a lack of income, but rather is characterized by a vicious cycle of powerlessness, stigmatization, discrimination, exclusion and material deprivation, which all mutually reinforce each other.”
Empowerment is something of a development “fuzzword” (Cornwall, 2007), a broad concept that allows multiple interpretations and definitions, often reflecting the theoretical or ideological predisposition of their exponents. Ibrahim and Alkire (2007) have listed 32 different, but overlapping definitions of the word.2 This paper will use a definition based on Eyben (2011):
“Empowerment happens when individuals and organized groups are able to imagine their world differently and to realize that vision by changing the relations of power that have kept them in poverty, restricted their voice and deprived them of their autonomy.”
An empowering approach is both an end in itself, and a means to eradicating poverty and exclusion in their broader (multidimensional) sense.
Effective experiences of empowerment tend to involve a “magic triangle”: active civil society environment, committed public officials or political leaders, and enforcement mechanisms that guarantee that initiatives “have teeth”. That means that civil society organization is an asset, and its weakness or absence a problem. Governments need to nurture independent, active civil society organizations and protect the space in which they can operate.
The good news is that history appears to be firmly on the side of empowerment, as the global broadening and deepening of human rights since the creation of the United Nations system unambiguously demonstrates.
CARMONA, M. S. 2013. Report to the UN Human Rights Council of the Special Rapporteur on extreme poverty and human rights. United Nations General Assembly.
CORNWALL, A. 2007. Buzzwords and Fuzzwords: Deconstructing Development Discourse. Development in Practice, 17, 471-484.
EYBEN, R. 2011. Supporting Pathways of Women’s Empowerment: A Brief Guide for International Development Organisations. Pathways Policy Paper. Brighton: Pathways of Women’s Empowerment RPC.
IBRAHIM, S. & ALKIRE, S. 2007. Agency and Empowerment: A proposal for internationally comparable indicators. OPHI Working Paper Series.
CORNWALL, A. 2007. Buzzwords and Fuzzwords: Deconstructing Development Discourse. Development in Practice, 17, 471-484.
EYBEN, R. 2011. Supporting Pathways of Women’s Empowerment: A Brief Guide for International Development Organisations. Pathways Policy Paper. Brighton: Pathways of Women’s Empowerment RPC.
IBRAHIM, S. & ALKIRE, S. 2007. Agency and Empowerment: A proposal for internationally comparable indicators. OPHI Working Paper Series.
Empowerment and the State
15
Nov
Today is the day of the Republic in Brazil, what perspectives can we have 
in terms of a modern state?
One of the rare authors to deal with the empowerment of society is David John Framer who thinks of the distribution of government power in favor of citizenship, it is not a concession of the ruler or a blessing that is given to society, it is the force to recognize the incapacity from the state to society to promote solutions in environments of high complexity, which is characteristic of modern society.
The opening to the democratization of the administrative functions is not an absolute novelty of the Brazilian law, the most notorious experience of gave from the Constitution of 88 with Councils in several administrative systems related to the development of social services, but I draw the attention to the Constitution of Iceland made by crowdsourcing and promoted a cleanup in the country, in the fall of 2008.
In order to identify the theoretical matrix that these governance initiatives have begun to emerge, it is fundamental to rectify the vices identified in the almost 30 years of this constitution, either by the blockages that have been made within these new models, such as “block the agenda” and prevent advances when the particular party is in power, or by incomprehension of the society of the proposed model.
These are initiatives that must start from society, not only the participation consent or a certain ideological nuance, but the whole of society must feel the governance, the deference to what is the understanding of democracy, which Bobbio (2000) , 386) in what he calls “power in public,” society must be the promoter of a collective mode of decision, which could be called an opening within the democratic openness or democratic maturation of Brazilian society.
It is not a minimal state, with less power, incapable of changing administrative and judicial processes that take society to a more fair and transparent point
FRAMER, D. J. The languagem of public administration, Bureaucracy, modernity and posmodernity. USA: The Universidade of Alabama Press, 1995.
BOBBIO, Norberto. Teoria geral da politica. A filosofia politica e as lições dos clássicos. Trad. Daniela Beccaccia Versiana, 9ª. Imp. RJ: Elsevier, 2000.
Are machines becoming humanized?
02
Nov
Summary of Lecture by prof. Dr. Teixeira Coelho from IEA – USP at the EBICC
event.
Are machines becoming humanized, or are they the human beings that are losing humanity and transforming into immediate, as valuable, as excessive and totally subdutable products of which the world is full?
The lecture presented as results of the study group Computational Humanities of the Institute of Studies
Advanced of USP a list of concepts, most with a critical view of technology, terms such as: digitization, mobility, automation, augmented reality, proxy effect, duplication, anonymity, perfectibility, rationality, coordination, unification and completeness, among others, like the result of an e-culture.
He discussed the contemporary reality of computational and digital cultures and their relation to cultural production, mediated or self-produced, in a context where the work of robots replaces the manual work of humans and goes to replace, through artificial intelligence, intellectual work .
Gregory Chaitin then gave his talk, already discussed in the previous post.
The world complexity and deocolonialism
02
Nov
The complexity of the so-called “colonial spirit” thought by Karl Polanyi, M. Mauss, 
and Michel Foucault, but with traits in many other authors helps to construct more appropriately what is capitalism today and what helps to unravel it without dogmatism.
What helps to demonstrate what is a philosophical, aesthetic, historical and cultural production of a given time, just as Karl Polanyi did in The Great Transformation; as well as Marcel Mauss, in the Essay, reveal that society is composed of a series of total benefits involving all social institutions, be they legal, economic, religious or aesthetic (Mauss 1999: 274).
Although the study of classical works leads us to recognize their importance in the complex context already mentioned, it is necessary to begin with a theoretical critique of the practices and experiences born in non-European societies, some from ancient traditions to understand the complexity of the world contemporary.
In this particular, Mauss’s work on decolonial criticism leads one to think of the relation between capitalism and colonization in previous centuries, but with roots still today, taking into account two aspects of the colonization process: from the inside out , both Eurocentrism always quoted and in Americanism not quoted, as from the outside in, denied and seen as “colonial” sometimes, but fundamental to understand the thought that Mauss called decolonial.
To recognize this means that part of the description of modernization is carried out from a European perspective, but there are also parts of this thinking that come from the “center” and can not be seen only as the “peripheries”.
The deocolonial thought conceptualized by Mauss is then the notions of both the center and the periphery that can finally, with a world view, be deconstructed and that has in its origins both the center and the margins of the world system, since they were the mechanisms of the center that helped the modern world to “colonize the life of the Center” and not only the thought of the periphery of the world system,
Part of the anti-utilitarian critique is enriched by decolonial criticism, insofar as the latter also seeks to associate with its thinking, on a sociological basis, the various cultural, traditional, religious, political, linguistic and ritual phenomena.
Thus the postcolonial critique, which denounces the unequal relations between center and periphery, actually allowed the expansion of theoretical critique to the fields of knowledge and practices situated on the periphery not always in fact liberating, and almost always of a negative self-assertion of cultural identity, since they can devalue the concepts of the moral and aesthetic identity of social life, which are decisive for the symbolic thinking in many peoples.
MAUSS, M. Sociology and Anthropology. Paris: PUF, 1999 (1924).
In addition to the disciplinary and control society
07
Sep
The analysis of the Society of Fatigue Chyul Han points out the paradigm shift “from the
disciplinary society to the society of performance points to the continuation of a level. It already inhabits, of course (I would put between quotation marks), the social unconscious, the desire to maximize production “(HAN, 2015, p.25).
Understand the disciplinary society as a society of negativity, which is not-having-the-right, “The society of performance is increasingly dissociating itself from negativity. In the style of the collective plurality of the affirmation Yes, we can express precisely the positivity character of the society of performance. “(HAN, 2015, 24)
The concept of Foucault (and others as Deleuze), of the “control society”, explains the author, does not give more account of explaining this change, much less the use of digital technologies, because this fact is much earlier to them, what if given now is the use in the “active life” with the technologies.
While the disciplinary society of the did not have this its “negativity generates crazy and delinquent,” the society of performance produces “depressives and failures” (page 25)
The computer accepts the challenge of performance and calculates “more quickly than the human brain, and without disgust it welcomes an immensity of data, because it is free from all otherness.” (HAN, 2015, p 56)
Not to invent a narrative, I quote the last three facts of the country and ask questions.
We found bags with money worth R $ 51 million (about U$ 16 million), in an apartment in Bahia, which was already proven to be used by former minister Geddel Vieira Lima, first question: This money was his alone ?, the second news are recordings of Joesley Batista is quick to say on the tape: Let’s do it all, but we’re not going to be arrested, “and about the godfather of his deportations and the agreement that gave Joesley exile:” Janot knows everything … the gang has already spoken to Janot, “asks: Which gang?
A third episode, yes a series that seems to be very long, is related to Rio de Janeiro businessman named Arthur Soares, nicknamed King Arthur for million dollar contracts with the governor Sérgio Cabral now arrested, he had an account called Matlock in the Caribbean which was where France began earlier this year to investigate, but this purchase would have involved the Brazilian Olympic Committee, would the government and the Sports Ministry know nothing? It’s just questions. There is still the Palocci case (minister of Lula), did you say everything pressed by the judges?
There were machines that did all this, its make by brazilian politicians humans.
HAN, B.C. A Sociedade do cansaço (The society of fatigue). BR: Petrópolis: Vozes, 2015.
