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Arquivo para a ‘Física’ Categoria

The complexity, the infinite and God

17 Jan

Except for areas such as art and sectors of astrophysics, the rest of scientific research is a prisoner of its own methodologies, designed to “maintain the balance of discourse by banishing contradiction and wandering; controlled or guided all developments of thought, but it itself stood out as impossible to solve. ”(Morin, 2008, pp. 80-81).

It does not mean, of course, to destroy the balance and rationality of human thought, but to let it penetrate: in a sense of the simplest, the most elementary, the most ‘childish’: changing the basis of reasoning, the associative relations, and repulsive among some early concepts, but upon which the whole structure of reasoning and all possible discursive developments depend. And that is, by the way, the most difficult. ” (Morin, 2008, p. 82).

So we start from the “childish” idea of ​​infinity, but which is the great scientific complexity of modern thinking as well, the immensity of the universe that is 96% mass and dark energy is still mysterious, but it may help us and finally the idea that in this infinity there is more than one energy, there is a living Being that precedes the universe itself can be another generous “childish idea”: God.

The eschatology that derives from these two fundamentals, a mysterious universe and a Being that precedes everything (in Christian eschatology is a Trinitarian God, who is also the ‘divine man’ Jesus), can give us a new dialogue in which what we think about matter. , spirit and science can change.

The essential relationship of God through Jesus with the world has as its crucial point the substitution of the metaphor of the lamb that Abraham killed in place of his son (the origin of God’s lamb comes from there), and is manifested by the evangelist John about John the Baptist ( Jn 1:29) who saw Jesus approach and said, “Behold the Lamb of God, who taketh away the sin of the world.”

The Josefa d’Obidos painting that we have already posted here by virtue of building a hologram installation is depicted above.

 

Totality and infinit

16 Jan

The complex is fundamental for understanding wholeness, Edgard Morin wrote: “Only complex thinking can civilize our thinking” (Morin, 2008, p. 23), in the absence of a totalizing and comprehensive discourse, complex thinking itself is.

Giordano Bruno was the first to intuit that the infinite was fundamental to the nascent modern thought, but this one took refuge in the rational dualism (objectivism x subjectivism) and in the human finite that does not admit the mystery and the infinite present in the cosmic totality.

Current thinking, thanks to the physical complexity that came from quanta and relativity theory, is launched into the depths of the universe to think about matter and dark energy and their new and eccentric phenomena that challenge current models of physics, science, and maybe religion.

Edgar Morin, before reflecting on the paradigmatic turn, says that the West “the fruitful child of the schizophrenic Cartesian dichotomy and clerical puritanism, also commands the double aspect of Western praxis, on the one hand anthropocentric, ethnocentric, egocentric since it is the subject ( because based on the self-worship of the subject: man, nation or ethnicity, individual) by another and correlatively manipulative, icy “objective” since it is the object ”(Morin, 2008, p. 81).

Without considering themselves dogmatic, arrogant, and self-referential, this thought, even when projecting to the Infinite, even appealing to God and even invoking dialogue, is itself arrogant, the slightest amount of questioning enough to note arrogance.

Now, even for the religious to admit the mystery, it is indispensable to admit the idea of ​​God and the infinite, while for the “rational” thought (not the dogmatic rationalism) to admit the complexity of the phenomena is only to make serious science and to investigate the reality, nature on the one hand, and to admit man’s place within it is the only possibility of overcoming the objectivist and egocentric arrogance of modern thinking.

The infinite that is also claimed by current thinkers such as Ricoeur, Lévinas who explained the sense of alterity before the Infinite: “The idea of ​​infinity does not start from Me, nor from a need for the Self that accurately assesses its emptiness. In it the movement starts from the thought, not from the thinker. ”(Levinas, 1988, p. 49).

LEVINAS, Emmanuel. Totalidade e infinito. Tradução José Pinto Ribeiro, Lisboa- Portugal, Edições 70, 1988.

 

 

Bruno, besides the heretic

15 Jan

I read in my youth Giordano Bruno’s “La cena de las cenizas”, one of six dialogues written in Italian, written during his two-year stay in London (1583-1585).

The Dominican priest discussed the Copernican Revolution in this book, and although he was accused of heretic, his discussion was no other than Christian eschatology in his worldview beyond his time glimpsing the ways of the infinite world and his view of God.

He paid with his own life, being burned alive on February 17, 1600 in Rome, but all his commentators claim that their dialogue opened the way for a new link between the paths of cosmology and philosophy, but contrary to the medieval Christian worldview.

His philosophy went beyond the limitations of reason (mathematical and logical) using for his bold vision an amalgamation of basic facts and cosmic reality, but without neglecting a reflection that led to humanistic action.

Also fleeing empiricism and using mental experiments from which he deduced the ramifications of his worldview, some interpreters claim that he used reasoning similar to what Einstein used for his intuitions about the universe.

Referring to the cosmos as infinite reality, Bruno went beyond the spheres of Aristotle and Ptolemy, to him as well as to Kepler, Paracelsus and Nicolas de Cusa the universe is a living being that holds an essential unity that unites all particular beings, which are but emanations of the whole, this cosmological view influenced the entire Renaissance.

His worldview, which did not triumph in the Renaissance, perished and was interrupted by the emergence of Cartesian reason, Hume’s idealism and empiricism, but deserves to be reread and studied as a strong influence on Renaissance thought.

Here’s what was said about Giordano Bruno in the famous cosmos series:

https://www.youtube.com/watch?time_continue=6&v=XzTREw3AKEQ&feature=emb_logo

 

 

 

 

A re-reading of the three wise men

03 Jan

In times of fundamentalism and religious intolerance, a re-reading of the Magi that they have adopted and also “contemplating” the birth of Jesus is essential for dialogue.
The first necessary is that God has communicated with the “wizards” of the East, he can reopen closed hearts for reconnection (religion of the Latin verb religare which is to reconnect), for they were not even religious in the conventional sense, but
magicians and God reconnected them.
The second is that the divine communication was through stars, which means that they could understand this language and that God spoke in their human language, that is, there are forms beyond the dogmatic communication between God and men, even non-believers.
Cosmology is an ancient and fundamental part of philosophy, its evolution and composition studies the universe, and comes from antiquity, the pre-Socratics studied it, also seek the explanation of the origin and transformation of nature and the universe and build myths and divinity, creating a relationship between mortal and imortal beings.
So God is not so indiferente to this, a universal proposition should not disregard cosmology, and if one wishes to construct a cosmogony, that is the beginning and end of all life, then an eschatology is also constructed, and Christian eschatology may be related to Is not this, after all, God the beginning and the end of everything?
Thesecond re-reading, the question about of the stars, in fact even today they are looking for cosmological evidences ofthe star that the Magi followed, a star, a come t, this could help to date Christmas of a more precise date.
Theologians such as Teilhard Chardin did not fail to consider the cosmological hypothesis, and the notion of a Christ-centered universe helps a non-fundamentalist interpretation of a more complex eschatology, and so we have recourse in the previous post (in 1 / 4 /2019) to St. Gregory of Nazianzen.
The third is that the magi were “contemplating” the boy-God, in addition to the active vita, Hannah Arendt also spoke of her in The Human Condition (published in 1956, with Brazilian edition of 2009), which comes from the conference Work, Work and Action (Brazilian publication of 2006), but already spoke of this question Aristotle in the bios politikos and the vita negotiosa or actuosa in Augustine, and, recently Byung Chull Han in The society of the fatigue.
But they did not come to worship only, where the element offered incense is essentially this, but also brought gold in the sense of wealth and myrrh in the sense of sacrifices offered.
Magi should signify the opening of Christianity to other languages ​​which are also an expression of the infinite, of the universe, and of the sacredly constructed life in all and in all.

 

Black holes and worldview

16 Jul

Until recently the material world comprised only the so-called baryonic matter which is 4% of the only one, which is the material that most people know, with the dark energy and mass appeared the “black holes” that are actually black bodies.
Scientists still believe from Einstein’s theory that black holes suck objects and everything around them, including light itself, now a new phenomenon can change that. This process of sucking is called accretion, so there is a hot plasma that orbits around the black hole and is sucked by accretion, but this can also occur in bodies, and now a body that resists this accretion has been sighted. of accretion body, by the junction of material around it in the process of protoplanet formation.
The GRS1915 + 105 object is actually two stars a black hole (the body whose gravity prevents anything from escaping, hence being called the hungry), and a very modest star for the proportion of the black hole, similar to the sun. If compared to the 13 billion light-years of the observable universe, it is close to the Earth, because it is 40 thousand light-years away, what intrigues is that the black star (the name looks better than a hole) is that the star -star is not sucked though called accretion.
Next to an American laboratory, the star was observed using an ESO (Southern European Observatory) telescope, forming a trio from Germany and Chile that captured the light from the companion star of the black hole and determined to ” technical “:
According to a paper published in Nature, astrophysicist Charles Bailyn of Yale University, USA, said that the calculations are still not very accurate in size, mass and energy: “It is computed using very simple observations and calculations based only on the laws of orbital motion of Kepler, who are already known and have been trusted for centuries. ”
The mass is one of the problem points, in addition to the aspect of the addition, according to Jochen Greiner of the Astrophysical Institute of Potsdam, Germany, one of the authors of the article: “I would be very surprised if the mass was so wrong that theories applied.
By that I mean that I am convinced that theories have missed the mark: “In fact it is already suspected that what we think about mass is something quite different, by the theory of the current relativity, until the particle of Highs and the existence of the black holes they seemed to confirm, since the universe copernican and newtonian were surpassed.
Now if the mass is the one that is measured, and the hole does not suck it, it means that there will be a new worldview, where mass and matter must be re-conceptued.

 

Earth-planetarism, a planetary worldview

09 Jul

We have already mentioned that the worldview depends on a vision of the cosmos and life itself, there is still a citizen worldview, Edgar Morin called the land-fatherland and what I call earth-planetaryism. Seeing the planet as Patria, as “common house” in the religious mystical vision, as Gaia in a mythological view, incorporate this view, for the planet itself, living beings including animals and plants and cultures that are the citizenship of living peoples in the Planet.

Broaden a cosmos-planetary view of the Earth they inhabit. In Edgar Morin’s book he traces in chapters 2 and 3 what this planetary identity would be, and at the same time reveals an exhaustion and planetary agony, there is something that involves beyond the traditions and cultural issues at stake, the worldview depends on how man sees himself as a whole, and this implies an advanced worldview, which admits the new telescopes, which made the Copernican revolution, which are now the new media.

Terraplanism is the most extreme side of this view, but attachment to an earlier view of quantum physics, black holes, the view of a multi-verse implies that the planetary cosmovision is still enlightened and idealistic, stuck to an idea of ​​citizenship , of state and of planet that already is much surpassed, and agonizes in successive crises. In the book by Morin and Anne Brigitte Kern, they point out that the key phenomenon to understand this crisis of planetary proportions is “moral, psychic and intellectual underdevelopment” (Morin and Kern, 2011, 115), including development, and the proliferation of holistic “hollow” ideals and of mutilated visions, the loss of the global, the fundamental and the responsibility “(ibid.).

Broadening this vision requires abandoning pseudo-planetary principles that are Eurocentrists, third-worldists, imperialists and neocolonizers present in the “saviors of the homeland” are left or right, generally unrelated and limited worldview.

A new planetary vision, which respects nature itself, demands a vision of an even wider universe that was thought by Copernicus, Galileo, Newton and the Enlightenment, the eternal dualism materialism x idealism, the imperial religiosity of some religions.

Lack of wisdom to the humble and humility to the wise, it is time to rethink the thought, as Edgar Morin wanted, a time of transdisciplinarity of multi-verse (several universes).

MORIN, E., KERN, A.B. Terra Pátria (Earth homeland.) Trad. Paulo Neves. 6th. edition, Sulina Publishing, Brazil, 2011.

This presentation of the Edgar Morin in SESC in São Paulo Brasil, he talks about this subject:

 

Spirit, World and unit

08 Jul

There is something in our consciousness that we can not define exactly what it is, a spirit, a mechanism of decision, a “vision of the world,” the certain thing is that what we call interiority has a deep layer that the philosophers of classical antiquity have called of “anima”, that which gives life, that animates and that is ultimately also a vision of the world.
Whether we like it or not, we have in the interior an “anima”, already the pre-Socratic philosopher Pythagoras (580-496 BC) believed in the metempsychosis that was the transmigration of the soul from one body to the other after death, and so in his worldview he believed in immortality of the soul.
Plutarch was also the author of “Consumption of the Flesh”, a theme that not only speaks of the soul, but initiates a separation between the body of the flesh and the immortal soul.
The theme is deepened by Plato in The Republic, his anima mundi (“soul of the world, from ancient Latin had another sense that was the” psyché tou pantós “), has the worldview of a shared soul or regent force of the universe by which the divine thought can manifest itself in laws that affect matter, so there is an immaterial force, which is at the same time inseparable from matter, which provides form and movement.
His doctrine was not endorsed by Aristotle, who in his work De anima, approaches more knowledge or active intellect, from which reflect from the Stoic and Neoplatonic schools, so the indirect link between Plotinus and Plato passes through Aristotle.
Plotinus will be a rare philosopher of antiquity attempting a non-dualistic concept of soul, the soul described in his work Eleades, part of the concept of the hypostasis that proceeds from the creative power, which is actually a third hypostase, a nous that generates the soul of the world.
Among the medieval thinkers who maintained the ideas of the anima mundi are Ficino, Pico dela Mirandola and Giordano Bruno with hermetic teachings, Cambridge pioneers, German vitalists Angelus Silesius, Goethe and Schelling, who had great influence on Bergson and through him Vladimir Vernadsky and Teilhard de Chardin.
Schelling wrote The Soul of the World (1798), although idealist influence guarded a worldview trying to unite organic and inorganic nature by connecting it to a continuum.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.

 

 

Cosmology, Worldview and Dialogue

04 Jul

The origin of the Greek word “kosmos” is linked to the idea of order, universe (or multiverse), beauty and harmony, also the cosmos through the position of the stars helped to organize the calendar in the origin of human history, cosmogonies and visions of the beginning and end of the uni- multiverse, of nature and of man.
The absence of a worldview also impoverishes the view of Being, Emanuel Lévinas examining the theme in his book Ethics and Infinity, a radical critique of the category of totality, typical of Western philosophy that led to the cult of Same and Neutral, absolute thought which led to tyrannies and totalizing ideologies.
In Aristotelian physics, previous to modern physics and unthinkable at that time an astrophysics of the multiverse, he elaborated a static model, of eternal flow of the becoming, submitted to an order, the Copernican revolution put everything in motion, and modern astrophysics recovered the model of “Infinite”, where matter and dark energy dominate 96% of the universe.
The cosmogonies are fundamental to understand the formation of cultures and religious thoughts of diverse peoples, legends and myths can usually be thought around a metaphysics, and the beliefs that make them possible as an explanation of the world.
The worldview is present in any form of thought, so materialism, idealism and spiritualism are cosmovisions, as a partial apprehension of the totality and the solution and encounter of the Other are made in function of this worldview.
Thus, in a dialogue of cultures, imperative for a globalizing world and the demand of a global citizenship although not recognized, it is necessary clarifications of this cosmovision, of way totalizing and while admits the infinite like mystery and becoming.
We find in the Basic Dictionary of Philosophy (Jupiassu, Marcondes, 2008) that cosmology supposes the possibility of a knowledge of the world as a system and as an expression of a discourse, the postulate of a totalization of the world, if made by knowledge, of an eventual cosmology of knowledge itself.

JAPIASSÚ, Hilton e MARCONDES, Danilo. (2008) Dicionário Básico de Filosofia. (Basic Dictionary of Philosophy), 5a.ed. Rio de Janeiro: Zahar.
The video below shows the Cosmic vision of David Southwood of ESA (European Space Agency):

 

Uni-verse or multi-verse

03 Jul

It is not a joke with verses and poetry, we have already seen and posited that the universe is made up of frequencies that in the last instance is music, that the first energy released by the universe were frequencies that are ultimately light, now there is a new enigma and there is more than one universe, a multiverse.
Three aspects may lead to the idea of the multiverse, two are already widely studied: the idea of cosmology that comes from the Greeks and today comes the deepest subtleties of matter and dark energy, called black holes that was enlarged with the idea of inflation, second the string theory that of simple hypothesis began to be studied and verified, and the third (or first in the historical sense, began with Hubble in 1929), the idea that the universe (the multiverse we know) is expanding then one day this united, the Big Bang.
The idea of an expanding non-expanding universe led to the second point of string theory, the mathematical-physical model suggests that the fundamental blocks are not points or particles, but strings that vibrate in a kind of cosmic symphony, emerging from music that these strings can play, however with small mathematical inconsistencies. It is these inconsistencies that create the need for a fourth nonlinear dimension such as we know (height, width and depth), but a micro-dimension that delimit how these “strings” can vibrate, the analogy with music is perfect because we only hear in a delimited frequency band, and they vibrate in a delimited range.
It is in this delimited range that is the black energy, it together with black matter composes 96% of the universe, what we know as “matter” is matter and barium energy, only 4%.
The forms present in string theory (photo) can be numerous and even infinite. The question remains if one day observation could make the vision of the multiverse possible, just as in 1964 the scientists Arno Penzias and Robert Wilson captured the background radiation that came from all directions of the cosmos were the proof of the Big Bang Theory.
Scientist Brian Greene explains that the theory of cosmic inflation may someday prove the existence of the Multiverse and explains how the evidence of this theory is already present in quantum theory and in the observation of dark energy.
Watch the Ted video that already has more than a five million views:

 

The Tesseractus or Hypercube, and hologram

16 Nov

Why should space be limited to three independent directions ?, with this speculation Charle H. Hilton (1888) transgresses the idea of absolute time.
After a discussion of Kant’s ideas of absolute time, he penetrates into the deeper discussion of idealism which is the separation of object and subject.
The first postulate of this book is that the medium is no longer what separates, but what unites us to the object, builds further on a consequence: “The next step after having formed this power of contraction in a wider space is to investigate the nature, and see what phenomena are to be explained by the four-dimensional relationship, “which he will develop in his book until he gets to the hologram’s foresight:” And so with arrangements of superior space. We can not “put them in fact,” but we can say how they would look and be at the touch of various sides, “which may be seen as the foresight of a great hologram, but with the possibility of being touched.
Just as the Cube actually has 6 faces, a fourth dimension would not only be 6 cubes, but 7 cubes, thus forming the fourth dimension, it is from this that one can think of the hologram that is spatially and with the possibility of touch (haptics) it becomes a hypercube of spatial volumetric images.
Christus Hypercubus by Salvador Dali is this fourth dimension view, that placing it in a hologram and showing its reconstruction in 3D cubes constituted a stage of the current work, still not having the connection with the environment of the Multimodal Art Gallery and the possibilities of be tactile (the haptics).
Salvador Dali’s painting can be thought of as an image in the fourth dimension, or the hologram depicting in Salvador Dali’s Christus Hypercubus.
Quantum physics is connected to this idea because Heisenberg was one of the first to announce this break with the idea of absolute space, thus creating a dimension superior to three-dimensional space.

Hilton, C. H. (1888). A New Era of Thought, Londres: S. Sonnenschein & Co.