Arquivo para a ‘Information ethics’ Categoria
Ethics and fairness
09
Feb
Understanding what ethics is, as we have seen in previous posts, is fundamental to understanding
what is fair, but great ethics has developed for contemporary idealism, and while neocontractualism is just a truth, the concept of ethics is essential for understand idealistic values.
The Hegelian system can be seen in three parts (only didactic): the idea, nature and the spirit, the idea is the general plan of modern philosophy (on the left the New Hegelians and on the right the Old Hegelians), nature is part essential to discuss contractualism and its aspects, the spirit is divided into: objective, subjective and absolute.
While the absolute refers to the idea of “pure”, objective and subjective dualism are part of contemporary dualism, as for justice, the objective can be divided into: abstract right, morality and ethics.
It is a theme that is too long and profound, as is typical of Hegelian thought, but since consciously or unconsciously it dominates a good part of thought (at least the one that is elaborated on, it is common now not to elaborate and just say, like “simple as that”) , ethics is essential to read it.
In Principles of the Philosophy of Law, in paragraph 142 he writes: “that my will be placed as adequate to the concept and with this and with this overcome and with this its subjectivity preserved”, as is typical of idealism thought, objectivity overlaps subjectivity ( which is characteristic of the subject) and roughly speaking it can be said that here lies the fundamental difference with Paul Ricoeur, as he focuses on what is fair (subjective) and not justice.
The supposed passage from an abstract subjectivity to a substantial one and from a universal to a concrete one is accomplished in this way, ethics is the very definition of what is the good and what is of the subjective will, in the hermeneutic method, there is an intentionality and not a subjectivity .
Thus morality is reduced to social morality, or objective morality, as an individual it can only be realized in community and denies interiority or subjectivity.
However, there is no justice without fair men, and in many moments of history men had to break with tyrants, with false values that were hidden around apparently altruistic social proposals, but whose project was one of domination, we have already differentiated power of domination .
In the hermeneutic perspective, both the unconscious and the imaginary are relevant to understanding a context, and they are almost always based on preconceptions, and the individual wonders how to insert himself in a story, he also wonders what objective action he should perform.
Regarding universality, phenomenology rejects the idea of the “pure” abstract, Ricoeur sees a conflict between solidary particularism and that only a deepening of intercultural aspects can conclude which alleged universals will be recognized universals in different cultures.
When dealing with the issue of justice from the social perspective of goods, Ricoeur deals with the problem by analyzing the purely procedural conception made in Rawls, for him the problem of this conception lies in the fact that it does not realize the heterogeneity of the goods that are involved in terms of their distribution and for which institutions they were defined, political usage, proselytizing and duty-bearing define many institutions.
Ricoeur also analyzes the conflict of duties in the context of solicitude, and uses the case of Medicine in the context of Amnesty International, if he were writing now in the pandemic he would have a beautiful example to question this issue of the distribution of goods, as were the cases of vaccines .
The fair and the legal
08
Feb
Legality is evidently based on laws, even if strange or questionable, it is a kind of “social contract”
for living in society, which is why the topic of the previous post is relevant, even more so if one considers that the highest point of what is legal today is neocontractualism.
Paul Ricoeur wrote in two volumes on the subject, done in the form of essays, in the third essay he deals with John Rawls’s Theory of Justice, not only attests to its relevance but also he claims what almost all of us said at a time in our childhood : “this is unjust” and then this precedes the sense of the Just as they also concern not only the law, but all people.
Ricoeur in the preface of Justo 1 already pays attention to the detail that the theme is connected to the idea of what is ethical, in classical philosophy, is “the desire for a ‘good life’ with and for others in just institutions”, and here he situates A good part of the civilizing crisis has emerged: the mistrust that exists in democratic institutions.
The expression “good life” taken up from Aristotle is a qualifier of good in a strict ethical sense, so the good is inseparable from the good of the other, under the penalty of being nothing more than a reprehensible selfishness, which degrades the subject in the sense of moral plane.
Put more clearly, the relationship with the other is constitutive of self-awareness, and it is, to a certain extent, ethical beyond the legal and merely moral.
Where only obedience is decisive, even with an inner conformity to the moral Law, which can be unavoidable in every ethical life, this has something beyond the Law, in it man desires the Good, aspires to the Good for himself and for others, in a sense that also becomes consciousness for the other.
It is obvious that this finds a barrier in our faults, the bad feelings, the bad actions, the violence that mark society since the most primitive times, in this sense it is necessary to awaken the conscience of guilt, which contains in it the very conception of judgment, this means to limit yourself.
For this reason, the theme of freedom is relevant, what kind of freedom is desired and under the pretext of what conception of justice, thus “fair institutions” are needed.
So this is Ricoeur’s formula: “: « the desire for a good life with and for others in just institutions », without them the legal becomes revolting.
However, it must be said that “institutions” are not limited to the legal aspect, in the same way that what is fair cannot be reduced to what is legal, it is necessary to analyze it in depth.
To explain this, Ricoeur says what is awareness of the Law: “Applying a norm to a particular case is an extremely complex operation, which implies a style of interpretation irreducible to the mechanics of practical syllogism”, that is, simple logical rules, there is not one subjectivity, but a transcendence.
When giving a lecture to the L’Arche Association (founded by Jean Vanier) that cares for exceptional people, he addressed the theme and spoke of respect when dealing with the difference between the normal and the pathological, relying on the works of Georges Canguilhem, who discusses the epistemology of biology.
What is fair, how did this concept develop
07
Feb
All contemporary tension involves something beyond politics and economics, the tension
over the conception of social contract and power.
The concept of justice is linked to modernity by Contractualism, through construction from the thought of Thomas Hobbes through John Locke and Jean-Jacques Rousseau, they take man out of his natural state and exercise him to live in society, they will differ in this way on the concept of who man is: evil by nature and must live under guardianship, he is influenced by society and develops in it, or he is a “noble savage” that society corrupts.
The set of natural rights and the theory of the state of nature is what is called jusnaturalism, whose problem is that the state of equal rights generates conflicts and the state must arbitrate, but in modern society it is together with the liberal utilitarian thought .
Thus, they are all linked to a social contract established by the state, and the first major criticism is made by Hegel, which he will understand by general will is a pure, idealistic concept, maintained in a rational instance, above any agreement or contract.
Max Weber will make a deeper reform by differentiating domination from power, since domination is the acceptance of power that can be given in three ways: legal, traditional and charismatic. However, in none of them the use of force is dispensed with and the social question is not always remembered.
John Rawls develops and re-elaborates a Theory of Justice based on classical contractualism, determining the rights and duties that must be carried out in order to carry out the so-called “cooperation of peoples” and offers contributions to the social issue that is a source of conflicts.
However, current theorists such as Emmanuel Levinas and Martha Nussbaum, question each one in their own way, if the social contract does not have a serious limitation, Nussbaum points out, for example, the problem of people with mental or physical disabilities, the problem on the issue of animals and forests.
Levinas starts from the ethical requirement that exists in Rawls’s work to elaborate the idea that we must refuse the temptation to impose our will and strive to establish peaceful compromises, and thus rejects the idea of the state as having a monopoly on violence and power, in a certain way. sense, it also re-elaborates the issue of domination and power, central to Max Weber.
Lévinas, E., Humanisme de l’Autre Homme, (1973) (Montpellier : Fata Morgana, 1972).
New tensions and pandemic
06
Feb
In addition to the war between Russia and Ukraine, where tensions are growing, tensions
between the United States and China have increased due to an alleged spy balloon that entered the American sky and a new tension between Azerbaijan and Armenia where there are 130 thousand Armenians isolated in substandard conditions. -human activities in the region of Nagorno-Kabarakh, claimed by both countries (map) and with a history of conflicts.
In the war after the delivery of German tanks to Ukraine and American aid, Russia reacted with fury promising a devastating offensive, February 24th will complete a year of war and a strong Russian offensive is expected by then, in addition there are threats to the West and an offensive in Moldavia, which borders Ukraine in the south, and thus create a new combat front.
The balloon that invaded American territory, coming from Canada and according to China was lost, since it will be taken over by the Americans (the overthrow could be dangerous), entered the Montana region, northern USA and with possible nuclear weapons, which led to suspicious, but China claims that the American measure was hasty and that it is just an atmospheric balloon, but tension has risen.
Beijing’s leaders declared that they “would not accept any conjecture or unfounded exaggeration” and accused “some US politicians and media” of using the incident “as a pretext to attack and defame China”, despite the tension the climate is not one of a war and the Taiwan question is a backdrop.
Covid-19 follows a roadmap of uncertainties, now there are indications that Japan is facing a growth of the pandemic, isolated during the previous stages, the country has opened up to tourism and this seems to be one of the indications of this unexpected growth, the use of masks there, for example, it predates the Pandemic.
According to the BBC website, the country reached a historic record on January 20 with 425 deaths in a single day, proportionally higher than Latin America, the United States and South Korea, among others, data is from Our World in Data, which is compiled by the University of Oxford.
There are also fears about side effects of Pfizer’s bivalent vaccine (immunizes the initial variant and new strains), according to the American health control body, the FDA, the analysis carried out on millions of elderly people did not identify a risk of stroke, but experts ask more in-depth study.
The Lights of Enlightenment
31
Jan
We still live under the aegis of the Enlightenment, the strong movement of 18th century
Europe, its principles seemed to lead to a perfect society speaking of freedom and equality among human beings, wishing to abolish both the powers of realization and the influence of Christian religiosity, Voltaire and Diderot were the most radical thinkers, but you can’t help but feel the influences of Immanuel Kant, Adam Smith, David Hume and Montesquieu.
Ernest Cassirer makes one of the important treatises on the Enlightenment, quotes Diderot: “The Author of nature, who will not reward me for having been a man of spirit, will not condemn me to eternal punishment for having been a fool” (apud Cassirer, 1992, p. 224), but the author corrects both the aspect of tolerance, it is necessary to remember the wars between Lutherans and Catholics involving different reigns and the peace of Westphalia, and the aspect now of a free religiosity that “is no longer a gift of a supernatural power, of divine grace; it must spring from the action itself and receive its essential determinations from the action” (Cassirer, p. 225).
The idea also developed by Cassirer of a “pure” intellectualism, on the one hand puts a primacy of thought over pure theoretical speculation and on the other hand seeks to found a religion “in the pure limits of simple reason”, of course without faith, without the mystery (which is part of nature) is no longer religion.
Cartesian insufficiency and reductionism, a strong argument of Cassirer to the Enlightenment, made several philosophers seek roots in Eastern philosophy, Cassirer reminds Leibniz that he had already “quoted Chinese civilization” and in the Persian Letters, Montesquieu makes a comparison between East and West, but it will be Schopenhauer (Upanishad) and Nietzsche (Zaratrusta) who, under these eastern influences, will break with Enlightenment philosophy.
Leibniz is not directly contested, but his disciple Wilhelm Wolff, who “celebrates Confucius as a prophet of great moral purity and places him on a par with Christ” (Cassirer, p.226), will be the target of Voltaire’s irony in his famous “Candido, or optimism” (1759), criticizes the idea of “the best of all possible worlds”.
In the economic aspect, it was important to overcome the philosophy of mercantilism and develop liberal theory (especially Ada, m Smith) on the concept of the economy of nations, but liberalism will develop more broadly with the idea of financial capital by David Ricardo (1772-1823).
The civilizational crisis that we pointed out in last week’s posts (and previous ones, of course), has its roots in the Enlightenment and its ideas of state, religion and freedom, but as Cassirer points out, it is important to “reject the literal meaning of the Bible every time it is mentioned. finds expressed the obligation of an act that contradicts the elementary principles of morality” (p. 228), but in his Treatise on Tolerance (1763), a law of the intellectual world is traced “that reason only exists and subsists if it is recreated day after day” (p. 229).
Cassirer’s development however is that “one cannot decide on their point value apart from their moral efficacy. This is Lessing’s meaning of the apologue of the ring: the ultimate and profound truth of religion is only proved from within” (p. 230).
For these philosophers, only objectivity (the relationship with the external object) is knowledge, and this is achieved in a “transcendence” of the subject in relation to the object, thus there is no sense or value in a moral asceticism, thus for them religion is religion. natural, although they do not have a good relationship with nature.
CASSIRER, Ernest. (1992) A filosofia do Iluminismo (The Philosophy of the Enlightenment). Trans. Alvaro Cabral. Brazil, Campinas, SP: Editora da Unicamp.
Human consciousness and machinic sentience
27
Jan
Consciousness involves human spiritual aspects (in the idealist philosophy called subjectivity)
and that which makes man have a true ascesis that elevates his character, his attitudes and his morals in a progressive learning scale, where the error is admitted, but corrected in a humane way .
Sentience is the fact that we have a conscious perception of our feelings, it is the ability of beings (humans, because we do not believe that even a sophisticated machine can have this asceticism), and in beings it begins to feel sensations and feelings consciously.
The less we manage to be aware of our feelings, the less we have sentience and the less ability to understand our feelings, the attempt to translate sensations (types of laughter, happiness, sadness, etc. to the machine), will always be subject to algorithms, even that are very sophisticated, and that is why I call it machinic sentience, since machinic consciousness is described in different ways by different authors.
The picture representation in XVII century, um dos primeiros estudos foi do matemático inglês Robert Fludd (1574–1637).
True human consciousness is thus that which allows us to reach levels of asceticism in different ways: altruism, putting ourselves in the other’s shoes, living a just life and appreciating justice, in short, a true spirituality that elevates us as humans, and is also that which is within reach of those who suffer from human injustice and barbarism.
For Christians, what makes us achieve true asceticism is described in the so-called beatitudes (Mt 5,1-12) which speak of the poor, the afflicted, the meek, those who hunger and thirst for justice, those who have the capacity of forgiving and deceitful with the clarity of the desire for peace: “Blessed are those who promote peace, for they will be called children of God”, so in all circumstances that one lives in dark days, it is necessary to promote peace.
The contours of intolerance and violence, not only in the war in Ukraine, but in almost the entire planet should worry those who defend peace.
Reflections for 2023
27
Dec
I always make a proposal for some readings at the end of the year, sometimes
I abandon some and always attach others, due to the duty of the teaching profession and the emergence of new facts, as was the case of the pandemic in 2020 and the war in Ukraine in the last year.
Among others, four books already ordered, which I intend to read in the year 2023 are: “The new Vicky syndrome: why European intellectuals surrender to barbarism” by Theodore Dalrymple (pseudonym of British physician, psychiatrist and essayist Anthony Daniels, 72). years), although 2016 had several successes of the conjuncture, the second book is by Slavov Zizek: “The year we dream dangerously” (2012), the third is about technology, many bizarre things are written about technology and its advances, since we quote Jean Michel Ganascia: “The Myth of the singularity”, now we want to reread Artificial Intelligence from the author of the area but on basic things and on the dilemmas of AI: “Artificial intelligence: a very brief introduction”, basic but knowledgeable of the subject, a deeper reading requires study and specialization in the area.
A book of a spiritual nature could not be missing from the list, the book by Anselm Grum, who is a 77-year-old German Benedictine monk, and many of his books have had an impact on different situations, and now he wants to respond to anxiety, depression and hopelessness that affects a large part of pandemic humanity.
From Dalrymple we already posted about the book “Our culture or what we made of it” where the cultural analysis precedes the economic one and converges with the social one, about Slavov Zikek we had some quotations and we already have some reflections on his updated vision of socialism, but whose aspect of violence is not discarded.
In Zizek’s view, the overcoming of the social state or the welfare state, the state today is the administration of a permanent social crisis, and in this book still to be read, the releases and readings allowed online that I could read, he reveals the appreciation of intellectuals (I would say especially of the current editorial groups and their narratives) for the catastrophe, and I would say in disagreement with Zizek that he is also in this process, only due to the aspect of the use of violence expressed in several of his books, the indicated however shows the renewing aspect and true change that these movements of the 2011 were marked, but they were consumed by the current culture.
Although he has this ideological disagreement with Zizek, his analysis of 2011 should be quite interesting, remember the Arab Spring, the occupation movements like “Occupy Wall Street”, in Tahrir Square, in London and in Athens, there were strong movements, there were dark dreams, and certainly an event that Zizek does not remember, but it is important: the Fukushima catastrophe, the nuclear problem, was on March 11, 2011.
AI have much literature with little foundation ventures into the area, where the biggest problem is neither mystification nor ethical problems, but knowledge of the basic elements and future possibilities of the area, specialist Margaret A. Boden who researches in the area and understands the doubts on the subject, makes a very brief introduction capable of elucidating lay people already confused by the obscure and critical literature on the issue.
Perhaps there is a lack of frazilian, Latin or African literature, a book that I have seen and I have not formed an opinion is: “Guimarães Rosa: Dimensions of the narrative” catches my attention, I am not aware of the authors Maria Célia Leonel and Edna Maria F. dos Santos, I’m going to research, the synopsis looks interesting when approaching authors like Gèrard Genette and Ernest Cassirer, among others.
Between what is said and what is said
13
Dec
In a strong time of narratives, what is said has
nothing or little to do with the actual attitudes of men, it applies to politics, culture and religion, so not everyone who wants to help the most humble of actually do, not everyone who claims to be religious is actually connected to the values and divine message, whether of any religion or Christian denomination.
There are very simple things to be identified: a good tree bears good fruit, correct words should indicate an upright life, but the philosophical or theological discourse is often confused and in this case it is necessary to be guided by attitudes that are also simple to observe and that say a lot. : there is no arrogance of temporal power of any kind, from a head of department to governments and constituted authorities, past and recent history is full of these examples.
The reason why we live in a time when truths are not welcome, is more than the construction of narratives and they do not lack human creativity, it is mainly because it is difficult to say that things are going wrong, despite everyone feeling bad. being, there is no lack of false prophets making unrealizable promises, self-help consolations and even those who prescribe happiness like a medicine leaflet.
The civilizing malaise detected by Freud (book from the 1930s) more than just psychological aspects spoke of instinctual impulses (we made some posts about this) and the inadequate outlet for them.
Of course this goes to politics, and from politics to social aspects: economy, health, education and the increasingly serious environmental problem, but the depth of this crisis requires another analysis: war.
As we said a little while ago, the arrogance of the constituted authorities and the rabid collective adhesion, I am not talking about any specific current, but almost all, stimulates hatred and violence, and the path and outlet of this current is none other than the sea of human violence: war.
The positive message in this regard is to do what is a problem, and often not even proclaim it, but to set an example of what is fair and sensible, says popular wisdom: example leads.
Ukrainian War and Pandemic´s Brazil
12
Dec
The war in Ukraine continues in increasingly
dramatic situations due to the cold and the Russian strategy of undermining the country’s energy sources, which is a war crime since it hits the entire civilian population and not just the military. , while Ukraine looks to attack military bases now on Russian soil via suicide drones.
The bases attacked were in Engels, in the province of Saratov and Diaguilevo, near Ryazan, only 240 km from Moscow, showing that it has weapons to reach targets on Russian soil.
Russia has an attack in Crimea, while it intensifies defense in the strategic region of Dombass, territory claimed by the Tusso government, the bases for negotiation practically do not exist, since this region is disputed by two countries and there is no possible agreement in this regard.
Russia reiterates that it will not be the first to use chemical weapons, and that it knows the risk of this use, a war of unstoppable humanitarian populations, but both sides have weapons for this, and the very bases that are attacked by Ukraine aim to destroy possible bases of these weapons.
In the middle of winter the martyrdom of the Ukrainian people continues and the calls for peace go unheeded.
Covid 19, although whiter, continues with worrying rates, since it shows no signs of a truce, in Brazil the number of deaths and the moving average of known cases continues to grow slowly.
In the country there seems to be a paralysis of strategy, recommendations for preventive measures and incentives for vaccination, but without responses from society as a whole, or from effective control policies.
What did they do with the culture?
06
Dec
Theodore Dalrymple, is the pseudonym of the English psychoanalyst
Anthony Daniels, who worked in English prisons with highly dangerous criminals, and saw in them not only aspects of poverty and exclusion, but also the development of a culture of tolerance for acts of arrogance, theft and immoralities.
In a book of 26 essays he describes how the cultural media spread this culture (picture inside).
He wrote in one of his works: “For the sentimentalist, there is no criminal, but only an environment that did not give him what he owed”, and so those who said aloud that they suffered a lot in trivial situations of life, that many people go through and this does not mean that they fall into delinquency, of course this does not mean that re-education is not necessary, but preventive education is better than medicine.
It is not an exclusive sector of society, or just an ideological issue as many authors point out, but a matter of cultural influence, especially radio, television and cinema, when everyone starts to justify violence, hatred and cruelty , I remember phrases from the movie Joker that were repeated in a cult tone, for example, “cold, sarcastic and heartless. That’s what I became and I thank society”, the question is which society he chooses: efficiency or solidarity.
I don’t want to give popularity or play the role of the cultural industry that I condemn, and it is the true producer of strange values and without a humanistic perspective, as the psychoanalyst points out in his books, values penetrate society through the selective publishing culture that is highly permissive in values and customs.
True solidarity does not just condemn, there are cases where condemnation is necessary to repress violence and hatred, but education, gives dignity and rebuilds people who have succumbed to a society of efficiency and arrogance, I remember here another successful book, which I read up to the tenth page: “The Subtle art of turning on the f**k” (in English the word also starts with f), yes it is true that there is in the book a cry against perfectionism and the culture of the extremely efficient in photos and texts in the “ media” of social networks, but it is important to remember that the author is American and there this is a general culture and not just in the media.
If last week we posted about the “paths” and the “paths”, we now want to emphasize the micro-culture, the day-to-day with more empathy, more respect and less hate, and if possible more polite.
There is no way to find ways of solidarity and peace in society if the vast majority chose to fight with weapons equal to those that the haters fight.
DARLRYMPLE, Theodore (2O07) Our Culture, What’s Left of It: The Mandarins and the Masses,
