Arquivo para a ‘Linguagens’ Categoria
Perpetual Peace concept
28
Apr
Perpetual Peace was Kant’s political proposal, in a way it is expressed in the liberal view of thought about peace, with some nuances in countries from the Soviet period, but as a rule, the normal there is the Roman vision of the pax romana that was the submission of enemies.
As we saw in the previous post, for Kant, smart as snakes and false as doves, Machiavelli, in a very different way in his “Prince”, also spoke of dividing and ruling, a principle that is analyzed by Kant ( Divide et impera, p. 39), in this case it stops as a false freedom of opposing ideas when the supreme chief “disunites them and isolates them from the people”.
The work To perpetual peace was written by the German philosopher Immanuel Kant, in 1795. The uniqueness of Kant’s contribution lies in his faith in a perpetual peace that is built because reason has more strength than power, “… reason, from the seat of the highest moral legislative power, condemns war as a juridical way and, on the other hand, makes the state of peace an immediate duty, which, however, cannot be established or guaranteed without a pact between peoples: – there must therefore be a federation of a special type, which can be called the federation of peace (foedus pacificum), which would be distinguished from the peace pact (pactum pacis), since the latter would try to end a war …” (KANT, 2008, p. 17-18).
But when would it then be fair to make war? What would be the limit of reason? Kant speaks first of revolt within a nation subjected to a tyrant: “Is revolt the legitimate means for a people to reject the oppressive power of the so-called tyrant [non titulo, sed exercitio talis (‘tyrant in the exercise of power, not in your denomination’)]? The rights of the people are forfeited and no injustice is done to them (the tyrant) through dethronement; in this respect there is no doubt. However, it is most unjust on the part of subjects to claim their right in this way, and they cannot complain of injustice if they are defeated in this struggle and then have to endure the most severe punishments” (Kant, 2008, p. 47).
As we saw in the previous post, for Kant, smart as snakes and false as doves, Machiavelli, in a very different way in his “Prince”, also spoke of dividing and ruling, a principle that is analyzed by Kant (. Divide et impera, p. 39, in this case it stops as a false freedom of opposing ideas when the supreme chief “disunites them and isolates them from the people”.
There are interesting points in his proposal divided into articles: a republican civil constitution (today there are peoples with other forms of government and which are not always tyrannies), a “federation of free nations” as the principle of hospitality (the problem of migrants today) and then he makes a series of “supplements” to perpetual peace, but basically it’s a defense of reason.
It also touches on the interesting point, as we have already said with regard to world wars, that peace must not be based on possibilities that can open new future wars.
Today, it is necessary to analyze the light of the original culture of the peoples, not only indigenous and various pre or post-enlightenment nations (where a certain form of reason prevails, remember the Greek State and Roman law), and also the economic, war and now also cyber.
Perpetual peace isn´t or any other form of lasting peace must look to a more humane and fraternal civilization, without which any argument for war is possible.
KANT, I. A paz perpétua. Trad. Artur Mourão. Portugal: Universidade da Beira Interior Covilhã, 2008
Reason, Belief and War 2
22
Apr
The relationship of science and belief in Bourdieu’s lesson: “The paradoxical
enterprise that consists in using a position of authority to speak with authority, to teach a lesson, but a lesson of freedom … would be simply inconsequential, or even self-destructive , if the very ambition to make a science of belief did not presuppose belief in science” (Bourdieu, 1994, p. 62), can be better expressed by the principle of transdisciplinarity.
Establishes the Arrábida Transdisciplinarity Charter in one of its principles: “Considering that the contemporary rupture between an increasingly cumulative knowledge and an increasingly impoverished inner being leads to the rise of a new obscurantism, whose consequences, at the individual and social level, are incalculable”. (Freitas, Morin and Barsarab, 1994)
The idea of science based on calculus (including economics) or the physics that makes it possible to advance in the mystery of the infinite universe, with wormholes, black holes and dark matter, cannot do without the mystery that is beyond what man has already conquered.
On the political side, the belief in the modern state that would replace God and could establish perpetual peace (Kant’s philosophical project) as well as science as the summit of “reason” has already shown its limits, as has the fundamentalist faith, which already was with the Pharisees in the time of life, land of Jesus, has limits of ignoring science, even wanting a science of belief, the paradox presented by Bourdieu.
Neither Kant’s perpetual peace nor advanced scientific studies made it possible to avoid war and the world is once again on the verge of a new humanitarian catastrophe, and it is also worth noting that religious fundamentalism cannot abolish it like the “Decalogue of Assisi for Peace” signed in Assisi on March 4, 2002, although they still defend it today.
The Pharisees wanted Jesus to be involved in the war against Rome, which will take place in the 70s of the Christian d.C., with the destruction of Jerusalem and its Holy Temple as predicted in the prophecies, not because Jesus wanted it, but because of the war that men wished.
After the Jewish Passover, and the Passion and Resurrection of Jesus which was our Passover, Jesus appears to the disciples and the apostle who did not believe Thomas was with them, the first greeting of Jesus is: “Peace be with you” (Mt 20, 21), breathes the Holy Spirit on them and told Thomas that he wanted material proofs of his resurrection: “Put your finger here and look at my hands. Reach out your hand and place it in my side. And do not disbelieve, but be faithful” (Mt 20,27) and happy will say those who believe without having seen.
Kant, I. (2008) Perpetual Peace: A Philosophical Project. trans. Arthur Mourao. Ed. University of Beira Interior. Portugal: Covilhã.
Freitas, L., Nicolescu, B. and Morin, E. (1994)Letter of Transdisciplinarity. Convent of Arrábida.
Reason, Belief and War
21
Apr
The evidence of two world wars, where rationality was challenged by the
barbarities of the concentration camps, the atrocities committed, and the Hiroshima bomb is also included, give evidence that it is necessary to examine in depth what built what was called the reason passing through Kant’s critique of pure reason and the critique of practical reason.
At the opening of the book “Disenchantment of the World”, Pierre Bourdieu introduces his analysis of economic and temporal structures as follows: “Those who pose the ritual question of cultural obstacles to economic development are exclusively (i.e., abstractly) interested in “rationalization”. “of conducts, economics and describe as resistances, attributable only to cultural heritage (or, worse still, to one or another of its aspects, Islam for example), all omissions towards the abstract model of “rationality” such as defines economic theory.” (Bourdieu, 1979, pp. 11).
The recent history of our civilizational process develops the physical (and therefore only material) aspect and mathematical calculation, in particular the rationalizations of economic structures, when quoting Max Weber, the author explains: “the very character of the capitalist epoch [writes Max Weber] and – one at the root of the other – the importance of the theory of marginal utility (as well as of the whole theory of value) for the understanding of this epoch consists in that. just as the economic history of countless epochs in the past) has rightly been called “the history of the non-economic”. In the present conditions of life, the approximation of this theory and life was, is, and asks to judge, it will be bigger and bigger and will have to determine the destiny of more and more ample strata of humanity.” (Bourdieu, 1979, pp. 17).
His analysis is too extensive and almost complete (I will explain later) to be summarized here, but the aspect that interests us of the “non-economic” cultural cosmovision, which is that of belief and can be explained in a sentence of his about how he sees the relationship of science and belief: “The paradoxical enterprise that consists in using a position of authority to speak with authority, to teach a lesson, but a lesson in freedom … would be simply inconsequential, or even self-destructive, if ambition itself of making a science of belief did not presuppose belief in science” (Bourdieu, (1994, p. 62), which means that it is necessary to combine reason and belief.
The current war involves these economic (and ideological beliefs, which include religious beliefs), and it is thus neither a practical nor a theoretical reason, peace is possible if we limit beliefs to the common principle of defending peace for the civilizing process (already that the concept of progress is also a belief in a certain sense of “economic history”).
Bourdieu, P. (1979) O desencantamento do mundo: as estruturas econômicas e estruturas temporais. Trad. Silvia Mazza. Brazil, São Paulo: Editora perspectiva.
Bourdieu, Pierre (1994). Lições de aula. (Lessons from the class). Brazil_ São Paulo: Ática, 1994.
Crab Footsteps and War
20
Apr
Umberto Eco’s book: “A Passo de Caraguejo: Hot Wars and 
Media Populism” (first Portuguese edition of 2012) is from more than a decade ago, but very current, Eco died on February 19, 2016, but if he were alive he would have had a lot to say. because his vision is prophetic.
He spoke of the global regression, this is the step of the crab, the resurgence of creationism, the iPod radio (now in disuse), he saw the rebirth of nations not as an affirmative period of cultural identities, but “after the fall of the Berlin Wall, the political geography of Europe and Asia changed radically, making it clear that we were moving backwards. Atlas editors saw forces … to draw inspiration from the old pre-1914 models, like their Serbia, their Montenegro, their Baltics States and so on” (Eco, 2022).
He also saw the rebirth of creationism and so many other absurd worldviews in a process of going backwards like “the steps of the crab”, and when we least expect the war and the new models of expansionism and colonization, and he already warned of media populism, today more evident.
However, in a deeper vision, Max Weber already pointed at the beginning of the last century “the disenchantment of the world”, forced to an excessively rational vision, where he saw the social model: “not what weighs on individuals, but what is transmitted between them”. ”, so what seems outside the objective world, the world of ideas is the one that is transmitted among men.
Pierre Bourdieu returns to “disenchantment” (Bourdieu, 1979) to analyze the assumptions of the Enlightenment and of Kant as a starting point for these ideas, the idea that is in scientific knowledge, consolidated by the French Revolution and its models of state that combined with the technique, would provide a drastic change in human lifestyle, bringing lasting peace.
However, in addition to the ignored colonial wars, two world wars were also triggered, and the bad agreements at the end of each one of them led to others, which delineates now is a repetition of errors, where the reason of each state wants to prevail over the other. , and soulless (and disenchanted) rationalism shows us a world of horror, hatred and intolerance.
Bourdieu warned that the mechanism of direct democracy should not become an element of symbolic oppression, and that most of the words we have for the social are between euphemism and insult, it is like wanting to perpetuate the current state of segregation and oppression.
Bourdieu, P. (1979). O desencantamento do mundo: as estruturas econômicas e estruturas temporais. Trad. Silvia Mazza, Brazil, São Paulo: Editora perspectiva.
Eco, U. (2022) O passo do caranguejo: guerras quentes e populismo midiático. Trad. Sérgio Mauro. Brazil, São Paulo: Record.
Weber, M. (2004) A ética protestante e o “espírito” do capitalismo. Trad. José Marcos M. de Macedo. Brazil, São Paulo: Companhia das Letras.
The pains, the soul and the Being
14
Apr
In one of the most striking passages, at least for those who imagine
a world beyond the corporeal, Byung Chul Han introduces narrative as part of the cure: “Senseless pain is possible only in a bare life emptied of meaning that no longer narrates” (Han , 2021, p. 46).
He claims and even includes [Walter] Benjamin in “Images of Thought” that speaks of unusual hands that convey the impression that it would be like “telling a story” (idem).
He also cites mothers who, with the “healing force”, sit next to the child and tell him a story, and after explaining the narrative flow with a dam for pain, he concludes: “it is the pain that first puts in [their] path”. (HAN, 20221, p. 47).
We live today in a post-narrative time, says the author, it is not the narrative but the counting that determines life, “the narrative is the capacity of the spirit to overcome the contingency of the body” (Han, 2021, p. 48), a body without a spirit is a body that ignores its own soul.
In her, “the disciplined body that has to repel many pains that come from outside, is poor in sensitivity” (page 49), a totally different intentionality characterizes it, it is not concerned with itself, but with something that comes from outside, and it is this “algophobia” that dominates us.
“This narcissistic, hypochondriacal introspection is certainly co-responsible for our hypersensitivity (to pain), he calls it the “pea-princess-syndrome” recalling an Andersen tale where the presence of a pea on the mattress of the future princess it causes so much pain that she can’t sleep at night, and it’s this kind of illness that happens to many people.
This kind of paradox of postmodernity is to feel more and more pain, with less and less, to the point that pain is not understandable, has no place in life and seems not to be part of existence and this is a form of positivity of Being. , where there is no negativity, and makes Being incomprehensible, or less meaningless.
As the author says, “if the painful pea disappears, then people begin to suffer from soft mattresses” and concludes: “It is precisely the very and persistent absence of meaning in life that hurts” (HAN, 2021, p. 51). ).
What to think, then, of the atrocious pains of war, of innocent victims, of growing political and ideological hatred, everything seems to collapse in a meaningless universe, when pain understood would return to the balance of Being, and the fullness of our existence, distant today, but possible in the near future..
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HAN, Byung-Chul. (2021) A sociedade paliativa: a dor hoje (The palliative society: pain today). trans. Lucas Machado. Brazil, Petrópolis: Vozes.
The palliative society or the absence of pain
13
Apr
Palliative society explains Byung Chul Han has nothing to do with palliative medicine, as the Korean-German philosopher explains: “Thus, every critique of society has to carry out a hermeneutic of pain. If pain is left solely to medicine, we miss its character as a sign” (Han, 2021).
It reminds us of a saying by Ernest Jünger: “Tell your relationship with pain, and I will tell you who you are!”, so a critical society is not possible without a hermeneutics of pain, the relationship with each suffering not only that produced by history, but that which is in the particularity of each Other.
“Survival society completely misses the point of the good life. Enjoyment is also sacrificed to high health for an end in itself” (Han, 2021, p. 34).
He recalls and quotes Agamben in his vision of homo sacer and via naked: “Without resistance, we subject ourselves to the state of exception that reduces life to bare life” (Han, 2021, idem).
In the palliative society “The art of suffering pain is entirely lost to us… Pain is now a meaningless evil that must be fought with painkillers. As a mere bodily affliction, it falls entirely outside the symbolic order” (Han, 2021, p. 41), emphasis added by the author.
So today, pain is removed from any possibility of expression, it is condemned to remain silent, and “the palliative society does not allow to enliven, to verbalize pain into a passion” (p. 14), emphasis added by the author.
Vargas, Cecília (2018) Systems of Pain/Networks of Resilience project in one gallery. Curated by Cecilia Vargas, Dickson Center at Waubonsee Community College, June 7-July 10th(foto).
HAN, Byung-Chul. (2021) The palliative society: pain today. trans. Lucas Machado. Brazil, Petrópolis: Vozes.
Slap in the Oscar
31
Mar
I had decided not to comment on the best Oscars this year, first
because I don’t consider “Attack of the Dogs” as good a movie, as, for example, Dune and Don’t Look Up, not only for the plots, but mainly for the whole work, Dune ended up taking several well-deserved awards, but none of the major ones.
Will Smith’s slap on Chris Rock stole the show, but director Jane Campion’s best-director comment, in another event about Serene and Venus Williams: “you are wonderful, however, you don’t have to compete with men like me” , also went down badly and his prize lost some of its shine.
Shortly after the slap from Will Smith he would receive the award for best actor, he is a great actor, but it would be more grandiose if he waited for this moment to say about the role he played as the father of the Williams in defense of the family and would give a much greater blow. hard on Rock for making an unfortunate comment about Will’s wife Jada Pinkett’s hair loss.
A lot of people came out in defense of Rock, the newspapers say that his show now breaks box office records, and Will exposed Jada because they now seek to know about her life and her relationships, and just like her alopecia disease, in my opinion, the moment response to Chris Rock could be the statuette moment, and in this case I won’t comment on the merits, but the role of Denzel Washington in MacBeth’s Tragedy deserves to be highlighted.
Another comment is the best actress award, I went to see excerpts after the nomination (I didn’t see the whole movie) Tammy Faye’s eyes (picture), neither the movie nor the winning actress (Jessica Chastain) impress me, I know the Academy follows some cliches: irony, a certain humor and other tics.
I went to see the popularity, just over 60% of people liked the movie, I’m not out then.
I saw Meryl Streep’s performance in Don’t Look Up, and she at least deserved the nomination, of course she’s already won others, she’s a consecrated actress (Margaret Thatcher’s spectacular role in Iron Lady, for example), but merit is indisputable and not the height of the winner matters.
Will Smith’s slap and the fail an action from the Best Director winner (with Williams sisters) drew attention to a lackluster Oscar to the academy’s taste and the slap its a error only.
Regenerate humanism
16
Mar
In his 100th birthday celebrations, which Edgar Morin did last year,
and is in his memoirs “Leçons d’un siêcle de vie” (lessons from a century of life), long before the current war he was talking about resisting domination, cruelty and barbarism, and called for a new humanism, which was always present in his literature.
Recovering the awareness of human complexity, and including it on a new level that would overcome anthropocentrism, this was humanism taken up in the Renaissance, and above all, create a world where world citizenship was possible with respect for cultural diversities.
He who fought in the resistance to Nazi-Fascism, did not fail to show his regret for the period of Stalinism, he knew that we were at an impasse between these two thoughts that could lead us to barbarism, prophetic in relation to the current escalation of the war.
It is not an isolated development, since in other works of his such as O Praíso Perdio and the Method, his key notions of concepts such as autonomy, uberdade, love, individual and subject were developed, saving values that are inherent to them, as well as maintaining a dignity potentially threatened, I would now say, the civilizing process as a whole.
In Method II he does not hesitate to denounce the illusions of traditional humanism (right or left) and seeks to revitalize its ethical and anthropological sense: “It is not a matter of refusing humanism. It is necessary, as we will see, to hominize humanism, and therefore enrich it, based on the reality of the Homo complex” (Morin, Method II, p. 398).
The election of man as the center of the world, and the rejection of both God (or some superior division to which we submit) and the respect for nature which science thought it dominated, is a fundamental step towards regenerating humanism or we walk in the logic of domination.
Everything happens as if history began at the height of 18th century capitalism or early 20th century communism, the few references to true culture both Greek and Judeo-Christian, directly or indirectly condemned, is the cutting of this humanism root.
It is not enough to say that it is superseded, without any historical reference, for example, to Socrates and Heraclitus, where there is a deepening of the education and interiority of consciousness.
It is not enough to say that it is superseded, without any historical reference, for example, to Socrates and Heraclitus, where there is a deepening of the education and interiority of consciousness.
The question of the emergence of Being is linked to another indissolubly linked to that of freedom, the man annulling his autonomy (they say in favor of a certain anthropocentric “humanism”) is a victim of fatalism, of the absence of horizons that are not the domination of the Other , that culture or order that is different from the other and that must also be respected.
Nicolau de Cusa, Ficino, Pico della Mirandola, explored this perspective, in Ficino, for example: providence (which governs a spiritual order), fate (which directs animated beings) and nature (which allows the Being to remain in the world as a living body to which beings submit), although it needs to be updated in terms of language, it is not anthropocentric.
Morin, E. The Method vol. II, Europe-America, Lisbon, Ed. French: Paris, 1997 (portuguese edition).
From just human to supernatural
11
Mar
All forces that focus on polarization see only the human aspect of 
a conflict, such as the current one in Ukraine that could at any moment become global, already with some visible signs with the visit of the US vice president to Poland and the Russian reactions. to sanctions.
In the hope of peace and a solution to such a dangerous conflict, fortunately some technicians from Ukraine will be able to adjust the problems at the Chernobyl Plant, but there are countless others in Europe, including the one already occupied by the Russians, the one in Zaporizhzhia, one of the biggest in Europe.
There is a supernatural side, like the values we outlined in the previous post, but there is a deeper one, they are not just prophecies like those of Medjugorje (not yet approved by the Catholic Church) that speak of an apparition of Mary as “queen of peace” It has been 40 years since the first apparition seen by 7 visionaries, there is a lot of contestation and no evident proof of this, only people who believe and who have witnessed extraordinary facts.
The important thing is to believe in forces beyond the human ones that can be mobilized, including the struggle for peace and respect for peoples and nations, all those who defend this position are in some way cooperating with the supernatural aspect of defending peace and human coexistence.
In this case it is extreme, because civilization itself can be at stake in the event of a nuclear war, the limits begin to be exceeded, on the one hand, bombs even in maternity hospitals, and on the other, a Russophobia that wants to abolish even classics of literature such as Dostoevsky, who had a free course canceled in Italy, we cannot confuse radical criticism of dictatorial attitudes with practices that are also authoritarian.
For Christians, the moment of revelation of the supernatural aspect of Jesus is on Mount Tabor, where he chooses three to present his supernatural reality to the apostles: Peter, John and James, the choice in itself is interesting: Peter the apostle called to found His church, John the apostle that Jesus loved and James called a lesser apostle, but he was a great apostle.
A well-known biblical episode Jesus “Walking on water” was portrayed in the painting by Ivan Konstantinovich Aivazovskii (1817-1900) born in Crimea, precisely a region of conflict.
The reading says that when they arrived at Mount Tabor, while he was praying (Lk 9,29-30): “his face changed and his clothes became very white and shiny. Behold, two men were talking with Jesus: they were Moses and Elijah”, of course to those who believe, there Jesus reveals himself as God.
No matter the belief, what matters more is the idea of a humanity capable of living in peace and enabling the civilizing process that moves us away from injustices, scourges and hatred.
Moving forward to true thinking
04
Feb
No thought is complete if it does not have a spirituality, what modernity
calls subjectivity but which is separate from objectivity as is typical of dualism, creates two realities and neither is part of the whole.
Contemplating the whole means considering the depth of our Being and understanding that we are part of an immense universe full of mysteries, and that our soul yearns for infinity and that is where a true spirituality walks, which is not separated from the substantiality of life (the which is called objectivity in modernity, which is just the part) and that without it we do not contemplate and live the whole, we live a segmented life.
To replace it with a small part, small vices and pleasures, is to walk in frivolity, in superficiality, no true asceticism does without a spirituality, and there is no spirituality without contemplating the human soul as part of the whole of our Being, thus surpassing anthropotechnics and to arrive at an onto-anthropotechnic that looks at things and also at the soul.
Many exercises, from the physical to the spiritual, are done seeking this asceticism, at this point Sloterdijk is right almost all of them are “despiritualized” but his explanation is incomplete because there is no eschatology in their spheres, this reasoning is done especially in Spheres II, which is the whole towards which we walk, it is possible to go to Him.
Yes, it is possible if we move towards deeper waters, seek the completeness of our substantiality, overcoming anthropocentrism and understanding the Earth and the Universe as our home, our abode, but mainly walking and casting the nets for deeper thoughts and spiritualities, there is at high sea, even if raging, what our soul longs for: the eternal.
The biblical passage Lk 5:4-5 says, right after Jesus taught the crowds and Peter (Simon) complained that they had not caught anything, Jesus answers him: “when he had finished speaking, he said to Simon: “Go into deeper waters, and cast your nets for fishing”, Simon replies that he worked all night and caught nothing, but obeyed and cast the nets.
The result was a great fishery. Here, the substantiality of the food and also the spirituality of advancing “to deeper waters” are worthy.
