Arquivo para a ‘Information ethics’ Categoria
Civilization, crisis and anger
15
Sep
The civilizing process, which involved wars and
wars, was also marked by other major crises, coincidence or not, simple natural fact or divine intervention, the black plague from 1347 to 1353 which killed 50 million people, a high number for the population at the time. , anticipates a moment of crisis at the end of the Middle Ages and the beginning of the Renaissance.
Today there is no correction that can be called “cynical” given the current connotation of the word, but Sloterdijk’s Critique of Cynical Reason applies well to skeptics: they do not believe in any morality, they do not believe in civility, and they bring anger and social anger leads to contempt.
The political event is the fall of Constantinople, on May 29, 1453, which gave rise to the Ottoman Empire, which later expanded throughout Europe, putting an end to the Byzantine Empire, of course together with a cultural movement that revived classical Greek teaching.
Also at the beginning of the First World War we had the Spanish flu, of course a correlation between epidemics, crises and wars is not so simple and easy to understand, however the fact that periods of civilizational crises led to wars and the birth of new empires is a fact , after all, after the fall of Constantinople, the Turkish-Ottoman Empire was born, which was until the first world war.
The existence of hate, of intolerance is practically inherent to wars, there is no shortage of justifications for a certain type of “justice”, there are several arguments for hate, for peace there is only one: love of life and appreciation for the civilizing process, perhaps it is time to reverse the logic of war: conquest.
We will only enter into a civilizing process worthy of humanity, if we abandon the primitive methods of correcting errors and injustices, almost always subject to narratives, a true process of human development worthy of the name cannot be carried out with the practice of wars and genocides with attempts to euphemisms that soften the cruelty.
The book of Ecclesiasticus says (Eccl 17:33): “Resentment and anger are detestable things, even the sinner seeks to dominate them”, and error must always give way to forgiveness and reconciliation, how many times? The biblical reading says: “seventy times seven” (Mt 18,21).
The developing process points to the outbreak of a war whose consequences are very worrying due to the power of weapons, technologies and global involvement.
There is always a possible opposite attitude, a virtuous circle is always possible, will it come?
The cold war is heating up
11
Sep
It seems like a paradox, but it is not, as the fact is
that Europe and the entire northern hemisphere are heading towards autumn and then winter and in the middle of the cold the limits of ideological polarization seem to go beyond, new weapons, narratives of victories on battlefields, etc.
Not even the tragedy in Morocco (photo), despite the condolences, seems to awaken a greater feeling of solidarity among the people, sub-Saharan Africa itself is heating up with coups and new military dictatorships.
The expansion of the Brics economic bloc also strengthens this polarization, despite the G20 meeting, a more diverse bloc, the possible creation of a new currency and new geopolitics point to a conflict that has already resulted in coups and authoritarian regimes, it does not mean that this diversification of currencies and new economic and political forces should not exist, but they should favor the diplomatic field and the establishment of peace.
On the front of the most declared battle, Russia announces an imposing weapon, not by chance called Satan II, capable of transporting several missiles at the same time without bothering with demonic names, on the front of the war a general called Armageddon, Sergey Surovikin, was sent. , who worked in Syria and against demonstrations in Russia, is now at the front.
On the side of Ukraine, whose counteroffensive is slower than expected, new weapons with weakened uranium have been received from the USA, while it trains pilots of its allies’ new fighters, a more aggressive change of tactics should take place before winter.
There is a weakened peace front, the president of Turkey tried to reach a new agreement to release the grain leaving Ukraine through the Black Sea, but apparently without success and a large grain producer in Ukraine died with his family when a missile hit his house in Odessa, Olesky Vadatursky.
Propaganda of deeds in war are also growing on the Web, peace seems distant and the spirits and voices of balance and common sense seem suffocated, there is always hope and peace.
Religion, philosophy and humanism
01
Sep
Neither is he who simply proclaims a faith without
knowing it, nor is he who follows a series of precepts without understanding the fundamentals. In Christianity what is Love, the philosopher Hannah Arendt, for example, studied as her doctorate “Love in Saint Augustine” while Edith Stein discovers from philosophy and Saint Teresa of Ávila a religious path and became a nun and martyr (died at Auschwitz).
There is much apology for superstitions and beliefs in the religious environment, but they were not unknown to Jesus, the question of the Sabbath is famous, in which Jesus asks if it is fair to save someone from an illness on Saturday (Matthew 12:10), he calls the Pharisees “whitewashed tombs” (1Jn,2,27) and finally ends by revealing to the apostles that he will have to suffer a lot from the elders, the high priests and teachers of the law (Matthew 16,21-22), to which Peter is scared and asks that this not happen, and Jesus scolds him and calls him saying that he did not have a divine inspiration.
So it is not the model of public life of many nominal religionists, false prophets and people with little depth of faith that we can understand what religion is, but there is an anthropological, philosophical and clear theological sense that underlies the teachings of love, of enduring the cross, of not building hatred, revenge or resentment in the fashion of those who do not believe.
Augustine overcame the Manichean dualism of good against evil, it is about Love that is far superior to everything and evil is just its absence, Boethius and later Thomas Aquinas instituted the question of the person and the Being, which is part of the polis, but inseparable from it.
The importance of Severino Boécio, venerated as a saint by the Catholic Church (his date is October 23rd) for the history of science and philosophy, the “quarrel of universals” and the importance of reason, Thomas Aquinas and current figures such as Edith Stein do not separate faith from human thought and contemporary humanism.
From this was born modernity and its dualisms (objective x subjective, body x mind, spiritual x material) part of the ontological dualism: being is and not being is not, however, there is now the principle of the third included coming from Stéphane Lupasco and Barsarab Nicolescu, it’s physical and real
It is time to review humanism and no face of human reality can remain without a necessary revision: what is the Being, what is the idea (the Greek eidos linked to Being) and what do the modern myths and cosmogonies mean before a deeper look to the sacred with dialogue and depth.
The eclipse of god
23
Aug
Martin Buber’s book with this name deals with
how we can find in the philosophy and history of religion, from pre-Socratic philosophers to 20th century thinkers, an interpretation of Western beliefs, with emphasis on the relationship between religion and philosophy, with ethics and Jungian psychology, which was worth a reply from Jung and a rejoinder from Buber.
We live, as Buber says, in a time of God’s eclipse, when seeing the Moon pass in front of the Sun, it seems that it no longer exists, when in fact it is covered up, this is curious, because the controversy with Jung is caused by a question in In an interview about the existence of God, Jung replied: “I don’t need to believe, I know” (Jung, 1977, p. 428).
This caused a furor at the time and even today books like God: a Delusion (the title in English is The God delusion) we find a quote on page 51, in a book that shows Dawkins’ delusions more than the delusions of those who believe, mainly what in philosophy it refers to the Absolute, whose culmination of Western elaboration is Hegel’s abstract concept of the Absolute.
Hegel’s absolute, which is an articulation between the dualistic objective and subjective of idealism, is a singularity of a substantial power, proper to subjectivity and the concept as having a universal substance, which through abstraction becomes effective in self-consciousness and becomes if equal to essence, an essential I-myself species.
Jung’s later comment, expressed chiefly in a letter to a friend which has been published, he explains: “Whatever I perceive from without or from within is a representation or image…caused, as I rightly or wrongly suppose, by a corresponding “real” object. But I have to admit that my subjective image is only roughly identical to the object… our images are, as a rule, of something… the God-image is the expression of an underlying experience of something I cannot reach by intellectual means…” (Jung, 1959).
Jung’s response, without articulating it in an implicitly philosophical way, is a response to idealist subjectivism, it cannot be reached through reason, it is an object of faith, of belief and whoever has it has it inside and out while being at the same time subjective and objective.
The biblical passage that best illustrates this feeling is the one (Jn 15, 45-46): “The Kingdom of Heaven is also like a buyer looking for precious pearls. When he finds a pearl of great price, he goes and sells all his possessions and buys that pearl.”
Jung, C.G. (1977) The Face do Face entrevista in C.G. Jung Speaking: Interviews and Encounters, Princeton, Belligen paperbacks, p. 424-439.
Jung, C.G. (1959), Letter to Valentine Brooke in C.G. Jung Letters, Volume 2, 1951-1961, edited by Gerhard Adler, (London: Routledge and Kegan Paul), pp. 525-526, 1959
Between testimony and forgiveness: the cure
18
Aug
Paul Ricoeur’s analysis of whether forgiveness can heal
ranges from memory to oblivion, but the author clarifies that “in the framework of the broader dialectic of the space of experience and the horizon of experience”, and recalls that Freud calls this “translaboration”, which means overcoming the belief that the past is closed and determined and the future is indeterminate and open.
Past facts are inerasable: we cannot undo what was done, nor make what happened not happen, but we must remember that the testimony of those who suffered the facts or who practiced them can and must be modified, depending on “our memories”.
It is not about forgiveness, or about building a new narrative, but Paul Ricoeur recalls Raymond Aron in his Introduction to the Philosophy of History, as what he calls the “retrospective illusion of fatality” and which he opposes to the historian’s obligation to transport himself to the moment of action and become contemporary with the authors.
The author sentences: “all memory is selective”, and reminds the author “if one could implement the oblivion of escape, the strategy of excuse, the task of bad faith, which makes passive-active oblivion a perverse undertaking”, then not just forget, but re-see.
The point in Ricoeur’s text where the testimony can be inserted is precisely this where he states, trying to combine forgiveness with work and mourning: “He marries one and the other. And, joining both, it brings what in itself is not work, but precisely a don”. Isn´t gift because in French (don, term used in the work of Marcel Mauss) or in Italian donno, whose translation is difficult but would be gratuity, I don’t like a gift because although it may have something divine, it is a detachment from the one who gives (forgiveness) the testimony.
Recalling the biblical Adamic myth, death, revenge and war seem natural, but it is the gift (don) and forgiveness that can turn civilization around and build peace and prosperity.
Ricoeur, P. (1967) Symbolism of Evil, Harper & Row Pub, New York: USA. (pdf)
Error and forgiveness
17
Aug
From a scientific point of view, finding errors in
methods and analyzes means changing the route and not the research hypothesis, if a hypothesis is not confirmed this is a result and not an error, in fact for Popper this is how science walks, but another thinker Thomas Kuhn argues that there are ruptures or new research hypotheses, quantum physics is an example of this.
Already in philosophy, most philosophers defend that forgiveness is a moral virtue, thus it expresses the human capacity to overcome resentment and revenge, and with this restore interpersonal and social relationships, but there are philosophers who see forgiveness as weakness or illusion, since it denies the seriousness of the evil and the responsibility of the offender.
The contemporary philosopher who dealt with forgiveness was Paul Ricoeur, who developed it without departing from the religious sense (mainly Christian) and sees it as a paradox, as it goes against the unforgivable, that is, that which cannot be repaired or compensated by justice.
The theme is relevant because Ricoeur recalls that the theme became relevant “particularly characteristic of the post-Cold War period, in which so many peoples were submitted to the difficult test of integration of traumatic memories” in a text published in Esprit, no 210 (1995) , pp. 77-82 and which can be found on the Internet or part of the Ricoeur book (1967).
The author places “forgiveness in the energetic action of a work that begins in the region of memory and continues in the region of oblivion” (Ricoeur, 1995), and that a phenomenon “that can be observed on the scale of common consciousness, of memory shared” and clarifies that he wants to avoid the debatable notation of “collective memory”.
Although written well before our time, as much the totalitarian question is at stake as the question of colonialism, and this means a “shared” memory that can lead to fury.
The philosopher uses the vocabulary of the German philosopher R. Roselleck, who opposes “our global historical consciousness”, which he calls the “space of experience” and, on the other hand, the “horizon of waiting”, if we look at our experience almost we can overcome hatred and resentment between peoples and cultures, so I consider it correct not to use “collective memory”.
It is necessary to overcome historical errors, misconceptions and paths already trodden, which led us to chaos.
Ricoeur, P. (1967) Symbolism of Evil, Harper & Row Pub, New York: USA. (pdf).
Minimum ethics: when we make a mistake
16
Aug
The discourse is very common, even I sometimes say,
that the biggest mistake is not saying no, but educating means explaining the no and helping people to correct their mistakes and listen to the counter-argument.
This implies maintaining ethics, even in the face of error, when it is common to appeal and leave for error, but what does it mean to make a mistake?
Aristotle says in his “Nicomachean Ethics” that it is possible, from a moral point of view, to make mistakes in many ways, but there is only one way to get it right: “We make mistakes when we are afraid of everything and face nothing; we err when we surrender ourselves without measure to every type of pleasure; we make mistakes when we do not return what is rightfully the other’s. On the other hand, we succeed when we avoid excesses”.
Excess can even concern what we consider virtuous, which is what concerns our dispositions: study, leisure, work in short, everything that is important, but requires balance and temperance.
Habits and addictions depend on habits, and habits depend on continuous actions, but how to correct addictions and mistakes? the practice of going straight to the point can be a mistake, every mistake must be contextualized to avoid hasty and sometimes mistaken judgment
To correct is above all to give space for the error to be understood and the reprimand already requires a social action, in many cases legal, thus it requires the proven facts, witness and the correct way of correcting, the fair measure is always the one that allows the error to be corrected. adjusted.
Fraternal correction is indicated in (MT 18, 15) it says to take your brother in private, if he listens to you he will have a brother, if he does not listen to you he takes a witness if he still does not listen to you he is a public sinner.
What has changed, there is no more correction, but only punishment and it is not always right.
The moral decay of the state and trust
08
Aug
The most serious social crisis in our state
is that even being democratically elected, elected officials such as deputies, senators, mayors and the highest representatives of countries are not worthy of credulity and respect and this sometimes explodes beyond what is moral.
Trust as an epistemological concept, which can give credibility to the term, is essential if we think about social, family life or friendship circles, but there is no consensus on a reliable definition, not wanting to make a redundancy.
If we read scholars we see that they felt the need to verify the origins of the concept, in the search to better understand its use in areas of knowledge where there is an epistemological arrangement that helps this clarification.
A pioneering work on the subject was developed by David Hume, who from the historical reasons regarding the role of testimony in the justification of beliefs, which ended up being known as Testimony Epistemology.
Who imagines that this is an outdated subject and has little or nothing to say to current thought, I quote the thought of Giogio Agamben in an interview in Il Manifesto, in which he said? “Against this testimonial experience of myth stands the myth conception of modernity, which (in the form of the demythologizing and science of myth on the one hand and the search for a ‘new mythology’ on the other) is actually only the shadow produced by Enlightenment reason” (reproduced in Flanagens, on 06-14-2021), said the octogenarian Italian philosopher.
Both in oral and written culture, testimony is important, but a question arises for today: why do we trust, if not in all, at least in many testimonies?
In the history of epistemology, testimony as a source of true beliefs has been relegated to the background or disallowed in philosophical conduct, because the current tradition of epistemology is strongly individualistic.
The social aspect of knowledge acquisition, therefore, was not part of the knowledge problem. But it is not difficult to demonstrate our epistemic dependence on others for the acquisition of true beliefs.
It is not possible to restore trust without a true Testimony Epistemology.
Period of Judges or Birth of Republics
01
Aug
By biblical narrative and also by archaeological
and historical studies, the period of the end of the exodus and reunification of Israel became known as the period of the judges, however it is possible both a biblical and historical reading as the birth of a proto-republic.
In the final period of Moses, he manages to see Canaan in the distance, he sets up a tent a little away from Moses where the biblical narrative says: “Moses asked for the tent and pitched it far away, outside the camp, and named it Tent of Meeting. So everyone who wanted to inquire of the Lord went out to the Tent of Meeting, which was outside the camp,” and when Moses went there, the people followed him with their eyes.
According to authors (Horowitz, 2005) and (Everdell, 2000) the period from 1250 BC. until 1030 B.C. It was characterized by the political, religious and military leadership of a leader who, by divine instruction, unified and directed the tribes of Israel and could be considered an Israelite Confederation (the ancient tribes of Israel after the exodus and return to the region of Canaan), were a type of republic ruled by judges, after the death of Moses and the leadership of Joshua.
Moses had previously sent 12 spies to the territory of Canaan, among them Joshua and Kalebe, on the way back they established a military strategy where first the famous siege of Jericho took place and then they conquered the mountains Betel and Gibeon.
After the conquest of the territory, the period of the twelve judges begins, who will govern the people and lead them in battles for the maintenance of the territory, and will settle in a territory that goes from Mount Herman in the north to Mount Haloque and Negeb in the south.
In this period there were still several fights, some of the judges are known in the literature as the last Judges: Samson, Eli and Samuel, , however the account of Deborah as a judge of Israel is unique, considering the patriarchal society that lived (Judges 4-5) , the last judge was Samuel, the great prophet who chose, at the request of the people, the first two kings: Saul and David.
This historical period was marked by the activity of the Old Testament prophets: Jeremiah, Ezekiel and Daniel, who tried to correct the course and destiny of their people. At the end of this period in history, the rise of the Assyrian Empire is also recorded, but it will reach the limits of Israel going as far as Egypt, under the leadership of Ashurbanipal in 690 BC. to 627 BC, in 609 BC. the first deportation of the Hebrew to Babylon takes place, and in 598 B.C. young king Jehoiachin, king of Judah, voluntarily surrenders.
Horowitz, Maryanne Cline (2005). «Republic». New Dictionary of the History of Ideas. 5. Detroit: Charles Scribner’s Sons.
Everdell, William R (2000). The End of Kings. A History of Republics and Republicans (em inglês). Chicago: University of Chicago Press.
Conflict rages and hope for peace
31
Jul
The combat front extends across the entire 
eastern region of Ukraine, which claims advances, while Russia is again bombing the ports of grain stocks in Ukraine, which threatens the food security of several countries.
Putin promises to deliver grain “for free” to several African countries, but South Africa warns it is not enough, and Niger has had a Russian-backed coup d’état, and President Hohamed Bazoum is jailed, while General Abdourahamane Tchiani has taken over. the country, the European EU cut all support given to the country, with France having interests in the country’s business.
The Wagner group of mercenaries from Russia operated in the region, having influenced the positions of Mali and currently influence Burkina Faso, the group is currently in Belarus and raises fears of Poland that it could cause a conflict in the region, expanding the war zone and reaching NATO’s “weak points”.
Mali and Burkina Faso are among the poorest countries in the world and dependent on foreign aid, both for food security and military, they are predominantly agricultural countries.
Hope comes from Saudi Arabia, which will host a meeting in the city of Jeddah to address the situation of the war in Ukraine, in addition to Brazil and India, which are members of the Brics, the United Kingdom, Poland and South Africa are among countries that confirmed their attendance, Egypt, Indonesia, Mexico, Chile and Zambia are among the guests, US Security Secretary Jake Sullivan is expected to attend the meeting and Putin will not attend.
The meeting is important because there were accusations to the OPEC+ group, on October 22, that oil producing countries are supporting Russia, however the bloc, along with other countries invited to the meeting, maintains a firm position of expanding peace talks.
The meeting to attempt a peace agreement in Ukraine will take place on the 6th and 7th of August, while the Brics will have a meeting on the 22nd to the 24th of August and China proposes the inclusion of Saudi Arabia and Indonesia in the group, while Brazil and India resist the idea, Putin should not participate.
Jeddah (or Giddah) (photo) is located on the edge of the Red Sea, is a UNESCO World Heritage Site, has 23 sister cities, including Rio de Janeiro in Brazil, Odessa in Ukraine, Kazan and Saint Petersburg in Russia, and its main twinning (another sister city concept) is with Miami of the US.
