Arquivo para a ‘Economia’ Categoria
Amazon now sell tickets
14
Aug
Amazon again shakes up world markets, now tickets, offers appear both 
on the American site and in United Kingdom, traditional ticket sellers are threatened, such as Ticket Master who saw their shares plummet on the American stock market.
It will take time to get to Brazil, but the future awaits us, what happens is that a series of events and local sales promotion, which means jobs and some money circulating in the places of the events, can be subtracted and generate more monopoly for the A site that initially sold only digital books, is now making headway in other markets.
But traditional event ticket sellers are guilty, the abusive fees they charge for sales can reach 10% at large events and events that quickly deplete tickets, without the assurance that these tickets may fall into the hands of money-changers.
One of the controls that can be observed on Amazon is the limitation of the number of tickets per payers, as they are usually registered in the site this control can be effective, of course unless they use a large number of oranges, but all must be “registered” “.
At the English site for example, you can see the ATP 1000 Nitto Tennis Finals (photo), from November 2 to 18, as well as the GlobeTrotters show, the June 2018 event, the Glastonbury Festival in New Castle, Cardiff, Manchester and Glasgow called El Sheeran which involves music, performances and theater, and many others.
The market will shake, in the stock markets already stirred falling stocks of companies that sell tickets.
What is missing on the 4th. Industrial Revolution
31
Jul
I read the book of the creator of the World Forum of Economics, 
Klaus Schwab, it is amazing the scenario that describes, going through the digital world calls the digital cash accounting system, the blockchain, “book-reason distributed” (mistranslated in portuguese that is book-box) by stating that “it creates trust by allowing people who do not know (and thus have no underlying basis of trust) to collaborate without having to go through a neutral central authority – that is, a central accounting or depository. “(Schwab, 2016, 27), going from the physical category to the biological world, but perhaps something is lacking: a” soul “for all this.
Skeptics and fundamentalists will continue to cry: unfair! Power of technoscience! An authentic dehumanization! Yes it may be, but simply protesting or twisting the nose will not make the rapid and dizzying advance of technology receding, not even the ecological appeal, more technology is often more ecology, see the LEDs, solar energy and control now possible by Sensing devices in plants, forests and even microorganisms.
Perhaps a problem that deserves serious questioning is inequality, but Schwab did not shy away from it by explaining the emergence of “innovation-oriented ecosystems, offering new ideas, business models, products and services on pages 94-95. Those people who can only offer less skilled jobs or common capital “(Schwab, 2016, p.94), and concludes” the present world is very unequal “(p.95).
The phenomenon of inequality is undoubtedly the most worrying, even in countries that can be thought less unequal, the Gini index for example in China, the author points out, rose from 30 in the 1980s to 45 in 2010.
It further points out that levels of inequality: “increase segregation and reduce the educational outcomes of children and young adults.” (Ibid., 95), this has changed, for example, the so-called “middle class” pattern in the USA and United Kingdom has the price of “a luxury good,” says the author.
Contrary to what one might think, the Global Risks Report of the 2016 World Forum speaks of “de-empowerment” of the citizen, although there are campaigns like “get-out-the-vote”, since in Many countries voting is not mandatory, but the content we consume online are miserable, lack truth and fact, and they influence it.
The author does not lack the concepts of identity, morality and ethics, expressed in the chapter on page 100, talks about OpenAI, an initiative chaired by Sam Altman, president of Y Cominator and Elon Musk and CEO of the revolutionary Tesla Motors, who believes that the best way To develop the AI is to make it free for all and to make it be invested to improve human beings, but its program is abstract and unrealistic, although it presents it in the H frame the ethical limit.
It is necessary to discover in the fissures of the technological advance aspects of development of human sensibility, of appreciation for the Other, where collaborative and coworking environments favor this, but what you hear is still a fundamentalist shout against technology.
IoT and data security
21
Jun
Many aspects of data security have been developed, but there is a maxim of computing
that states that no system is totally secure, and if we anticipate an exponential growth of connections to the Internet of Things, it is a fact that the security problem also has a growth In this proportion.
While the world of IoT has arrived (smartphones, watches, TVs, cars, glasses and other gadgets, we can say that there is a really safe IoT platform with simple operations.
To the experts, one of these basic security features is data encryption, but it must be added to the Big Data treatment, since this for the current data volume is almost indispensable, with IoT being compulsory.
IoT devices transact tons of data, cryptography is already an obvious aspect of these data, but it is still rarely used, let alone if we think from end to end, ie from producer to consumer of data, and so IoT is more gloomy.
With the advancements in quantum computing, cryptography may also not be enough to protect vital data, since quantum computers can discover cryptographic keys even faster, and algorithms though efficient now, there is no totally secure, cryptographic keys with Use of quantum computing will be more quickly opened, and while most hackers do not have access to this level of computing we can be sure, but for how long?
We must begin by rethinking two issues, BigData’s data processing and quantum-computing cryptographic keys before these features are in the hands of hackers.
Privacy data, often vital for certain systems, are and will be in check more and more
Between the public and private spheres
20
Jun
The term “public sphere”, popularized by the concepts developed by 
Jünger Habermas (1929- ), especially in the book published in 1962, “Structural Change of the Public Sphere”, which is a translation for the German word, Öffentlichkeit, substantivation of the adjective öffentlich ). “Publicity”, which is also used in a certain way also as “making public” Publizität is in turn a term used to make public certain court debates.
The theme is again relevant not only to the situation in Brazil, but also to the use of “publicity” in both Trump’s campaign and Marie Le Pen’s campaign, in addition to countless cases of corruption allegations in Brazil and other countries in America America and the planet.
The general idea of Habermas, roughly speaking, is that critical advertising is subverted by advertising / propaganda, where public opinion becomes manipulated both by the mass media and by party and administrative policies, but the term Should not be confused with the public / private difficulties of the state.
Subsequently Habermas relativized the term, because political and social experiences that denied a total depoliticization of the public sphere also show curious facts as a certain return to nationalism, and the question of public transparency is questioned.
What made Habermas later develop the idea of the communicative action, consecrated in the book (in some editions like the English in two Volumes) “The theory of communicative action”, published in 1984, but what neglected that also there was needed a repair , Placing the question of the “new intransparency” where, while admitting utopian exhaustion, he sees a horizon where there is some fusion between utopian thought and historical consciousness.
Habermas cites the utopian scenarios of the Middle Ages: “Thomas Morus and his Utopia, Campanella with City of the Sun, Bacon with his New Atlantis,” its modernization in modern times by “Robert Owen and Saint Simon, Fourier and Proudhon rejected violent utopianism” , And there is an update with “Ernst Bloch and Karl Mannheim” which in Habermas’s view “purified the term’utopia ‘”, but neglects the analysis made of Manheim by Paul Ricoeur in courses made at the University of Chicago in 1975, which later became Book: “The ideology and the utopia”.
Ricoeur’s analysis shows that ideological distortion is based on considering only the symbolic structure of social life, generally viewed from the perspective of justifications and identifications of social groups, although necessary, is not enough to make projections for the future, where The use of transformative social innovations and agents is necessary.
HABERMAS, J. The new intransparency. In: New Studies CEBRAP, nº 18, set. São Paulo: Ed. Brasileira de Ciências Ltda,
Between public and private: transparency
19
Jun
The term seems a slogan of political propaganda, and in fact it may be, the idea that everything
can be revealed and the control of apparatus, especially presidential, about what can and should be disclosed can contrary to what many announce, be strengthening services The disappearance of privacy, the collapse of trust, and crucial aspects of maintaining democracy and economic control.
Byung-Chul Han’s book is a denunciation that the ideal of transparency can be as false as the worst utopias and modern mythologies: mistrust of everyone and lack of privacy by a “homogenization” of the interpretation of the facts.
Anyone with suitable instruments can get information on almost any subject, provided they have instruments and often economic strength to do so, and this already reveals one of the possible manipulations.
Powerful groups, dangerous groups and mainly malicious politicians can use the information available to make inappropriate use of the information available.
After publishing The Society of Toughness and The Agony of Eros by the German-Korean philosopher Byung-Chul Han, he enters another crop.
Transparency Society is a translation of Miguel Serras Pereira direct from the German text Transparenzgesellschaft, originally from Byung-Chul Han. In Portugal, the book was published in September 2014, in the collection Antropos, by the newspaper Relógio D’Água.
Byung-Chul Han denounces in this book: “The Transparency Society” (Lisbon, Editora Espelho d’Agua, 2014) is that total transparency is a false ideal, and according to the strongest and most dangerous author of contemporary mythologies, reveals his naivety and Strangeness “when he arrived in Germany: Philosophy knew nothing. I knew who Husserl and Heidegger were when I arrived in Heidelberg “(HAN, 2015).
He criticizes what he calls “transparency is devoid of transcendence” (ibid., P. 59): “Positive society avoids any kind of play of negativity, since it holds communication. Its value is measured exclusively in terms of quantity and speed of information exchange. The mass of communication also increases its economic value. Negative verdicts cloud communication (HAN, 2015).
What remedy, there is information that should remain private, but which? Who will control them? These are the questions that must be answered.
Han, B.C. The Transparency Society. CA: Stanford Briefs (first , 2015.
MIT explain blockchain
14
Jun
The famous American Institute MIT explained on its website, objectively a 
set of technologies for digital money, objectively and clearly, here is a summary of the questions answered, the first of course is what the term means.
“At a high level, blockchain technology allows a network of computers to agree at regular intervals on the true state of a distributed ledger,” says MIT Sloan Assistant Professor Christian Catalini, an expert in blockchain technologies and cryptocurrency. “Such ledgers can contain different types of shared data, such as transaction records, attributes of transactions, credentials, or other pieces of information. The ledger is often secured through a clever mix of cryptography and game theory, and does not require trusted nodes like traditional networks. This is what allows bitcoin to transfer value across the globe without resorting to traditional intermediaries such as banks.”
The prof. Christian Catalani of the Institute added: “The technology is particularly useful when you combine a distributed ledger together with a cryptotoken,”
The second obvious question is relation between BitCoin and BlockChain, in a recent paper, Catalini explains why business leaders should be excited about blockchain, it can save them money and could upend how business is conducted.
Every business and organization engages in many types of transactions every day. Each of those transactions requires verification. In many cases, that verification is easy. You know your customers, your clients, your colleagues, and your business partners. Having worked with them and their products, data, or information, you have a pretty good idea of their value and trustworthiness.
“But every so often, there’s a problem, and when a problem arises, we often have to perform some sort of audit,” Catalini says. “It could be actual auditors coming into a firm. But in many other cases, you’re running some sort of process to make sure the person claiming to have those credentials did have those credentials, or the firm selling you the goods did have the certification. When we do that, it’s a costly, labor-intensive process for society. The marketplace slows down and you have to incur additional costs to match demand and supply.”
“The reason distributed ledgers become so useful in these cases is because if you recorded those attributes you now need to verify securely on a blockchain, you can always go back and refer back to them at no cost.”
The paper and the paper are longer and clearer of course, but the purpose here was to reduce the technical issues a bit and explain the BlockChain tools.
Philosophy of the crisis
05
Jun
There are several meanings for the crisis, from the Greek crisis, it means separation, 
abyss and, also judgment and decision, the Brazilian philosopher Mario Ferreira dos Santos (1907-1968) warns us.
We will borrow from him a few thoughts, for many thoughts that he thinks are current, Mario Ferreira lived only up to 68, were already present in his reasonings, and therefore neither the crisis nor what he thinks about it is so new.
In his book, reissued this year by the São Paulo publisher É Realizações, our philosopher conceptualizes early in the book: “whoever has a vision of the world stuck only in the quaternary, as the old philosophers called it, can not fail to recognize that All existence is a separate, as well as all ontic combinations of finite existence are always selective. “(Page 11)
This is how Mario sees the crises in separations, and if we dig them deeper we reach the abysses, and he will say about the separations: “if all combinations are possible, not all are probable, let alone actualize themselves. “(Idem)
He therefore concludes: “There is thus a separation, a crisis, an abyss,” but this existence also has an intellective function, and then puts it intellection precisely in this capacity formed by the inter-roots, which means To capture between, being therefore one of the capacities of our spirit, among many others the ability to select, what unites.
He uses what Thomas Aquinas proposed, which states that we have an ability to grasp inside (page 12), in a selective capture “because he will prefer it to that.” (Idem)
It will say how “we can not live without the crisis, and we can not live with it” (page 12), and makes an analogy with “the mountain tops that are possible to unite, without denying the valleys that we do not forget, are also positive , And there is no point in forgetting them. “(Page 13)
It questions about the crisis “but because the abysses grow, because they are distancing themselves more and more the peaks of the mountains? “(Page 14), and reflects on the separation” are not we the gravediggers of the crisis? “(Idem)
He says about fanaticism: “and when he does not believe and seek to believe, he fanaticalises himself” (page 15), and he will say about the immediacy of his time (60s) “disappointed with his beliefs and his utopias, Accepts the proposal of those who were disappointed before him. He agrees with the immediate, because mediation did not arise: therefore live the means that are close to him, and no longer the ends. “(Idem), see the analogy with the media and life today, but in the 60’s!!!
And recommends for the crisis; “Do not deepen the abyss with your ideas, your attitudes, your religions, your beliefs, your arts” (page 17)
It gives a recipe for all crises: “distrust the abyss, when he speaks within you. Try to hear the sharp howl of the winds that blow on the tops. “(Idem)
SANTOS, Mario Ferreira dos. Filosofia da crise, São Paulo: É realizações, 2017.
There is no contradiction between happiness and well-being.
26
May
The idea that we always have an alternative between Power, with a capital P to indicate
Power or Will to Power as some philosophers want, not only Nietzsche, but before him almost all the Enlightenment and some Utilitarians, is an idea apparently convincing, but that To put in contact with the idea of Happiness, its consistency is not so solid.
There is a power between the meek, the silent and those who know how to listen and engage in a dialogical process, the power for them is different from potency because every agapic act, a form of “happy” love, is also an act of power that does not makes the Manichean game.
In biblical terms in the same passage Jesus says to the disciples that “all authority has been dating him between heaven and earth” (Mt 18:28), he also guarantees that he will be with them immediately in the sequence, “to the end of time” meaning peace an agapic form, that brings comfort and happiness; But should not be confused with unconsciousness.
It is precisely this that deals with the hermeneutics of Gadamer, and his book and main work Truth and Method, does nothing other than the construction of true historical consciousness within a dialogic process and hermeneutic synthesis, is his method and can very well Interact with other logic systems, provided they are open, but it is not a Systems Theory.
What is happiness then? In hermeneutical logic the relationship with others, openness to assistance proposes the empowerment of Amartya Sen, and the construction of the common good as people in good faith want.
Of course it is not the happiness of consumerism and power as men understand it should not be confused with this agapic happiness, after all it is not good to mix power and religion, says the popular wisdom, then it is the power to be always free, can be happy if within a social structure that favors their empowerment for social life.
What is empowering in a society?
24
May
The reconstruction of Adam Smith’s argument in his “The theory of Moral Sentiments”,
which applied economics, made Amartya Sen (1988) develop some critical aspects of what would be the enduring principles of conventional economic theory to create a theory that could- It would be called a sustainable economic theory, which at the same time guarantees freedom does not allow some citizens to remain outside the process.
This view made Amartya Sen developing what is called the “capacity-building approach” (1880 with later developments in 1985, 1992 and 1999) and with related works like that of Martha Nussbaum (1986, 2000), placing it at the center of the question of the distribution of income and also the valuation of people without any deprivation of liberty.
The principle that moves self-interest is that described by Sen (1988a, p. 11): “The enhancement of living conditions must be clearly an essential – if not the essential – object of the entire economic exercise and that enhancement is an integral Part of the concept of development “(SEN, 1988a, p.11). “In this perspective, the search for social welfare is a privileged goal, the only one capable of giving full meaning to the social choices involved in development strategies”, so the so-called capabilities approach, placing development as having a set
Of expanding people’s capacities to do what they value without eliminating the freedoms that allow their choices and opportunities to engage in activities as empowered economic agents?
The idea is that each agent has “doings” and “existences” (“beings”), generically called “functions” (functions), each of which is important for assessing the nature of development and freedom of choice (SEN, 1988a).
The idea of empowerment, presented in the work of Sen (1982 [1980]), is precisely a reflection of the freedom to perform functions that have value, and in this sense are characteristics where each individual in the real situation has “to be” “do”.
References:
NUSSBAUM, M. C. The fragility of goodness: Luck and ethics in Greek tragedy and philosophy. Cambridge: Cambridge University Press, 1986.
SEN, A. K. Equality of What ? In: SEN, A. K. Choice, Welfare and Measurement. Oxford: Basil Blackwell, 1982. ch. 16. 25, 1980.
____. The Concept of Development. In: Handbook of Development Economics, vol. 1. Amsterdam: North Holland, 1988 (1988a). p. 10-26.
____. On Ethics and Economics. Oxford: Basil Blackwell, 1988 (1988b).
The Goodness and the Capabilities
23
May
To look at the question of the capacity of Martha Nussbaum and Amartya Sen, we begin 
with the view of Aristotle’s “political distribution” that used it extensively in the analysis of the “good of human beings,” where this good is connected with the examination of ” Man “and” life in the sense of activity “, that is, the function as human empowerment for an activity.
Thinking about life as “activities and ways of being” and why they are so valuable, the assessment of the quality of life takes the form of an evaluation of these effectives and the ability to do them, that is, taking into account only the goods Or the incomes that aid in the performance of those activities and the acquisition of those capacities, as in most of the theories of value, which come from Adam Smith and Marx, we end up having a confusion of means and ends, and in this agree Amartya Sen and Martha Nussbaum.
Returning to the Aristotelian theory, it is possible that life “is lived under compulsion, and wealth is evidently not what we seek, for wealth is merely useful in the attainment of other goods.”
So our task is to evaluate the various effects in human life, surpassing what, in a different but related context, what Marx called “commodity fetishism,” the consumption of commodities can only be examined by the capacity of the person of Must be appropriately assessed not quantitatively, but as a combination of effectiveness.
Sen and Nussbaum point out as the first fundamental point the ambiguities and relevance in the conceptual framework of the capacity approach, Without states: “The nature of human life and the content of human freedom are problematic concepts. I do not intend to sweep these difficulties under the rug. ”
The second points are quality of life and needs: “There is a wide literature on economic development that deals with the evaluation of the quality of life, the fulfillment of basic needs and related issues,” Sen says, quoting Lipton (1968).
The third points are primary goods and freedoms, where Rawls’s work must be analyzed, since the “focus on the commodities and the means of personal fulfillment in this work contrasted with the capacity approach is also influential in modern moral philosophy,” says Amartya Sen.
Sen, Amartya. Development as capacity expansion. (see the Link).
Sen, Amartya. “Development as Capability Expansion”, Jounal of Development Planning, no. 19, 1989 (special insert on “Human development from the eighties”) Regis Castro Andrade (see the Links))
