Arquivo para a ‘Information ethics’ Categoria
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.
Food security and escalation of war
24
Jul
The end of the grain agreement prevents 
shipments of grains produced in Ukraine, in particular: wheat, corn and barley, with this wheat has already risen 8.5% on international exchanges and corn 3.5%, as this bombing in Odessa which is still a free port of Ukraine, which is at the western tip of Ukraine on the Black Sea.
Ukraine has received constant attacks on its ports and warehouses in Odessa, in response it carries out bombings on weapons and supply warehouses in Crimea and the Kersh bridge in the strait of the same name that connects Crimea to Russia was hit again. (in the photo the cathedral of Odessa hit this Sunday)
On the northern front there are no major advances in the counteroffensive and Russian propaganda says that its forces have advanced, while the Ukrainian forces admit only a small and slow advance, far below expectations, while waiting for more weapons and ammunition.
The number of Russian soldiers and forces has increased, but it is in the air battle that it has the greatest power, and the end result is that on all fronts the war escalates.
Hungary, Austria and this week Bulgaria have sent weapons to Ukraine and Russia’s tension with Poland is at an all-time high through Belarus, which shares a border with Poland.
The Brics held their meeting without the presence of Russia, which is a relief for the group, but this does not mean a break with the group, China is increasingly a Russian ally, Brazil and South Africa are hesitating on the subject, while India tries to reinforce its calls for peace.
A loss in world grain distribution will hit Latin America and much of Africa hard, whose leaders have also unsuccessfully tried to put pressure on Putin.
Russia and China have returned to military exercises in the Sea of Japan, as a result of which South Korea and Japan are becoming increasingly close to Western forces and NATO.
The sale of Joseph, son of Jacob
13
Jul
The story of Esau and Jacob continues in the
next generation, among the children of Jacob, now Ishmael after he fought with the angel, Joseph was the most loved, which generated envy in the brothers who planned to kill him but later decided to sell him to an Egyptian caravan to a caravan leader named Potiphar, but Joseph in Egypt becomes a prisoner because Potiphar’s wife was fond of him and trapped him for refusing to betray her teachings.
In prison he manages to unravel the dreams of a prisoner who was chief cupbearer and says he will be released and becomes cupbearer in the Pharaoh’s palace who also has strange dreams, and then the cupbearer remembers Joseph and he unravels the dream of the Pharaoh that was to store food (in the photo as was the map of this period).
Joseph’s brothers go to Egypt due to the shortage of food and they encounter Joseph, who recognizes them and sends them to prison, but ends up forgiving them and provides the wheat they need and says that everything happened so that he could help them
In a work of 4 volumes, the famous writer Thomas Mann (author of The Magic Mountain) wrote the story of Joseph, son of Jacob who is sold by his brothers, out of envy, as a slave to the Egyptians for 20 pieces of silver, the historical question of coins is important because they would only appear later, however gold and silver were already used in the barter business.
Thomas Mann’s work was written mainly to fight the Hitlerism that was growing in his country, it was not just about fighting against anti-Semitism, but mainly he perceived a growing authoritarian discourse present in Germany at his time.
Also the Brazilian Oscar Pilagallo in his book “The Adventure of Money” cites Thomas Mann and also Faust by Goethe in his work, and with this he tells the story of José.
In the context we have developed, the evolution of the noosphere, the importance of Thomas Mann’s text is that he manages to understand the Babylonian influence on Jewish tales, as well as after the Exile in Egypt they will also suffer influences, and later on from the Greeks and Romans.
The lesson we can learn from Joseph of Egypt is that God took a greater good out of an evil and redeemed Joseph’s brothers despite the crime they committed, the biblical story is not for those who think of revenge or hate, it is pure love the humanity.
The lesson of Esau and Jacob
12
Jul
There is a book by brazilian writer Machado
de Assis about two brothers, also called Esau and Jacob, one of whom was a monarchist and the other a republican, and who made their mother suffer because of the dispute between the two, the story narrated by Machado de Assis’s alter-ego, Counselor Aires, it deals with the struggle of the twin brothers Pedro and Paulo, in endless conflicts and reconciliations from their mother’s womb until the beginning of adulthood, and also their love for the young Flora Batista.
In the biblical narrative Esau is older and it also says that Jacob is born moments later according to the biblical interpretation “clinging to his sister’s heel”, by a strategy of deceiving his father (he dresses in furs because his brother had more hair) and despite the father Isaac recognizing the voice ends up deceived and blesses the son, in Jewish tradition the eldest is the patriarch who must follow the father in charge of the Hebrew people.
But Jacob will spend many years running from his brother Esau for having usurped him and when he goes to meet his brother he fights “a whole night with an angel” who, at the end of the fight, wounds him in the nerve of the thigh and he starts to limp after that, but at the end of the fight he gets what he wanted to “be blessed” despite what he had done (Genesis 32:26).
After the fight, the name Jacob will be renamed to Israel by the angel, which means the one who fought with God and the place of the fight that exists is called Penuel, near the ford of Jabbok (passage where the river is shallow), one of the tributaries of the river Jordan (photo).
The figure of Jacob has no historical proof, but the twelve tribes that are born from his descent, the famous twelve tribes of Israel, whose best known and cited in history and biblical narrative are to the north: Asser, Naphtali and Eastern Manasseh, in the center Manasseh, Dah, Zebulon and Ephraim, to the south: Judah, Reuben and Moab (from the desert), of the children of Israel still have Joseph (Ephraim and Manasseh), Benjamin and Levi, who were priests did not have territorial inheritance.
They formed a United Kingdom with different tasks, the official historiography registers it as the United Kingdom of Israel and Judah, since the descendants of David will come from the tribe of Judah, and registers it as in the period of 930 BC. to 730 B.C. when it was conquered by the Neo-Assyrians under King Shalmaneser V, who levied heavy taxes on the Israelites.
The lesson of Esau and Jacob can be read both for the current world polarization, and for “brother” peoples who fight for pieces of land and power.
