Arquivo para a ‘Linguagens’ Categoria
(Português) Complexidade, consciência e AI
16
Oct
Complexity, consciousness and AI We have already stated that both 
complexity and consciousness are phenomena that belong to the biological nature, but AI (artificial intelligence) continues to have advances, what would be the misconceptions of mistaken notions in this field?
The response of MIT technology professor Rodney Brooks, who works with robotics for Panasonic, is that there are seven deadly sins, and he cites Amara’s law by saying that people tend to underestimate both the short-term and the short-term effect. long-term technology while examining a nonexistent technology, while another is confusing hypotheses where the AI would have an equal competence to solve the problem of a nonexistent technology.
A third factor pointed out by Brooks is that the assumption often of practicing a task is often confused with a task performed by AI equal to competence.
Brooks also says that people are prone to parallel AI progress in learning a given task for the same process in humans, so it always comes up with the idea of human hybrids / machines.
Brooks also asserts that people should not expect AI to continue to make steady progress on an exponential path, but rather on adjustments and reevaluations, and we should not believe in media scenarios with unexpected AI scenarios.
This is the science fiction of Odyssey 2001, where the computer that made diabolic decisions never existed and watch the movie today shows the unreality of that fiction, Blade Runner was updated in 2049 and asks if machines have souls, the writer’s question that inspired the film is whether machines dream of electric sheep (in Philip K. Dick’s novel, and why machines would sleep? and why would machines sleep?
Incidentally the figure of the dog of the old Andromeda songwriter, also calling Harrison Ford for the role was interesting in reference to the novel that inspired the film.
The full article by Rooney Brooks published in Technology Review´s last week is quite interesting and separates 7 fallacies about AI.
Because they kill the prophets
06
Oct
The ideas and conjectures we make of the future may pass through a crystal ball, 
some sort of clairvoyance, but they must pass through a clear analysis of reality. It is a fact, since the beginning of the last century and even before for those who read more deeply the modernity, that there is a serious crisis in culture, in thought and even in religion.
Attributing this crisis to recent processes like the internet, the use of technologies or even religious fanaticism and at the very least, a superficiality of analysis, there is a crisis in thought.
Husserl, Heidegger, and another more recent Edgar Morin, Peter Sloterdijk, Levinas among many say clearly, the crisis of two world wars, the ideological crisis that is reborn with all forces, all are unanimous in stating a crisis of the thinking, worldview and, above all, values.
They prefer to listen to the daily fanaticism of simplistic or fundamentalist analysis, since it is easier to think about where the civilizing process has been lost, because we do not make dialogue and reflection a more effective weapon for understanding the real point of the crisis, and even what is the crisis, we made a path here with the philosophy of Mario Ferreira dos Santos (post).
They kill the prophets because they see and say what is needed for today: a planetary citizenship, income distribution, the balance between development and sustainability, respect for diversity and a change of values based on human dignity.
There is a biblical parable in Matthew 21: 33-43, where a vineyard owner has leased it, and when the harvest arrives, he sends the servants to the harvest, they are killed, then he sends more servants who are also dead, and the owner finally sends the son , that being the heir, also they kill, that will make the owner of the vine? What the owner did, is the charade.
If we do not set the table for dialogue with the vision of a planetary citizenship, and with respect to the differences there will not be much left for a new worldwide catastrophe, behold we ask that those who speak of dialogue, truly dialogue, and not arrogant and tyrannical .
Note that the Nobel Prize for Literature was awarded to the Japanese who migrated to Kazuo Ishiguro, who among other things wrote “The Hills of Nagasaki” (publisher in portuguse Relógio D’Agua, 2015) a few years after the Nagasaki bomb (photo), and now in the morning has just been given the Nobel Prize for ICAN (Nuclear Weapons Campaign), there is no shortage of prophets we just need to not kill them culturally.
Dualism and Pharisaism
28
Sep
Dualism is a philosophical and cosmological conception of the world, based on two
principles or two irremediably opposed substances, and incapable of synthesis.
When we think in a dual way, it is almost inevitable that these two worlds are divided inwardly, so our cosmological conception and worldview will be dual.
Thomas Hyde wrote a work on the doctrine of Zoroaster (Veterum Persarum et Parthorum et Medorum Religionis Historia – 1700), with two principles and two deities, while Leibniz and Spinoza were monists, but they also used this in the philosophical sense, since the theory religious presence in both deserves long discussion.
It is curious that Manichaeism and Pharisaism have remained in the Western Christian cosmogonies, since St. Augustine is converted by abandoning this doctrine, but a philosophical question may explain this is the ontological oblivion and the question of being, but also the logical pragmatism and scientific, empiricism and other contributions are there.
John Searle stated: “Descartes’ greatest catastrophe is its dualism, the idea that reality is divided into two kinds of substances, matter and spirit. Descartes was unable to see this because he thought that consciousness could only exist in a soul, and the soul was not a part of the physical world “(Brain, Mind, and Consciousness: A Conversation with Philosopher John Searle), and for this questions about the mind and brain are current issues.
The dualism in philosophy has its consistent beginning (there are dual pre-Socratics) with Plato, (4th century BC) part of the conception that at the beginning of everything there were ideas in an incorporeal and eternal deity and she who had an ideal form “falls” in and forms the universe.
Part of the Christian cosmogony incorporates this “prototype” and links itself to fundamentalism with the allegory of “casting out Adam and Eve from paradise,” the Pharisees were a part of Judaism who aspired to rigor and absolute purity, especially in matters of liturgy, but there is the other aspect that is political and we would say philosophical to unite with power in ambiguous ways.
What is observed in everyday practice, as it is characteristic of dualism is to hide behind words and speeches, sometimes even appealing to “practice” with dubious attitudes.
What makes the contemporary world suspicious of these doctrines is precisely dualism
When not to be, consciousness is
27
Sep
What is being, existence, and in a sense consciousness, we have already set forth 
various developments from Husserl’s phenomenology, through Heidegger and Hanna Arendt to Gadamer, Paul Ricoeur and Emmanuel Lévinas, perhaps the argument is incomplete.
Heidegger said that there was another way of speaking of language than its common sense, and using Goethe stated: poetic language.
Clarice Lispector brazilian writer, wrote in her novel The Passion According to GH: “Being is beyond human. Being a man does not work, being a man has been embarrassment. The unknown awaits us, but I feel that this unknown is a totalization and it will be the true humanization for which we long. Am I talking about death? not of life. It is not a state of happiness, it is a state of contact. ”
Time is what is contact, if not relation and proximity, but where the unknown is, where my mind that will never be a software can penetrate, there is one beyond the human, as our author says, while many prefer Human, all too human , the first work of Nietzsche after having broken with the pessimism of Schopenhauer.
But curiously Clarice Lispector was close to Nietzsche and this continued close to Schopenhauer, his pessimism was not bad mood or madness as some suppose, it was only the evidence of a romantic idealism in crisis, almost of a mortal boredom.
In certain circumstances, or we leave the closed circle or we are doomed to it, we have already presented here the Philosophy of the crisis of the Brazilian Mario Ferreira dos Santos about which he said: “the eternal presence of being, in which we are immersed and that sustains us, the which allows us to communicate … “(Philosophy of the Crisis, 2017, 35) and then the crisis is not so deep, it has degree, and among them we can say that there is not a not being, but a being not being.
Acceptance and awareness within a hermeneutic circle of dialogue is an outlet.
We live not a time of crisis but a time crisis, the recent elections in Germany seem to repeat the vicious circle of growth of the far right, there AfD (Alternative for Germany) became the third largest force of the German legislative power , surpassing expectations and obtaining 13%, against the 4.7% of the previous election.
If the changes did not come, the crisis of our times could become a civilizing crisis.
Androids and cyborgs: where?
26
Sep
The fiction Blade Runner has led us to think, just as in the Odyssey 2001 season too, yes we are going to space, machines grow in complexity, but we must ask the question of Terrence Deacon: Incomplete Nature: how mind emerges from matter ? (see our post).
The controversial Raymond Kurzweil in 2005: The Singularity Is Near: When Humans Transcend Biology is a book released by an update of The Age of Spiritual Machines and The Age of Intelligent Machines, but the bottom line is where did we come from? If we come only from chemical compounds that for millions of years have been forming complex organisms, until human complexity has arrived, a natural being, conscious and creating fantastic things, among them the machine, where will we arrive?
The question that precedes all those that are our “existence” is that which is our being, is transcendent in the sense of what was before man, we came only from the clay as the creationists want, we came from the mind of God as they want the religious, or it is still possible a synthesis between the two: a spirit has been “blown” in us.
In fact, what we think about the future has to do with what we think of our origin and why this question is important, then we can say that “being” precedes “existence” and we can say that the “existing being” precedes “ethics,” or in a more philosophical way “being” and “ethics” are conjugated ontologically, for both determine a being, and he is aware.
Then it will be possible to “blow” on androids and cyborgs no matter how sophisticated their decision-making mechanisms, a subject that refers to the axioms of Hilbert’s arithmetic, Kurt Gödel’s incompleteness and undecidability theorem, until we come to elaborate complex logics of these mechanisms in intelligent agents and “artificial intelligence”, but it would in fact be intelligence, in our view, for now androids and cyborgs only in fictions.
Androids have awesome superhuman parts and robotics (vision, strength, precision, etc.), While cyborgs have human parts and robot parts, but hybrids that have human and superhuman parts would depend on biogenetics and even more neuroscience advances that already exist.
We can create androids, as in the film Blade Runner 2049, but what capacity would they have for feelings and androds awareness ?
Active Vita and tiredness
11
Sep
Still Chyul-Han, the Korean-German of “The society of fatigue”, part of Vita
Activa’s analysis of Hanna Arendt (we translate Vita from Latin, for life up to here), explaining that it starts from the prevalence in the Christian life of the contemplative life , clarifies in a note that she seeks “a mediation between active life and contemplative life … as described by St. Gregory: ‘we must know: when we demand a good program of life, from the active vita to the contemplative life, it is often useful if the soul returns from the contemplative life to the active life, so that it is called the contemplation which has been kindled in the heart to transmit all its perfection to the activity “(HAN, 2017, 39)
The author points out that she [Arendt]: “a new connection between her new definition of active vita and the primacy of action” (page 40), she goes on to heroic activism, but unlike her master Heidegger who ” was a decisive action on the subject of death “(ibid.), it is guided by the possibility of the” birth of man himself, and in the new beginning, by virtue of his nascent character, men should perform this new beginning by action. ”
The author explains that this action as birth contains a quasi-religious dimension: “the miracle consists in the fact that human beings are born purely, and together with them, they give the new beginning that they can carry out by action by virtue of his being-born … “(pp. 40 and 41), quoting Hanna Arendt.
But he concerted a possible modern interpretation, for Arendt, who saw in the unheard of heroic action of all human capacities a “cessation in mortal passivity” (p. 42).
Thus he clarifies that Arendt’s descriptions of the modern animal laborans are not those of the performance society, the “postmodern animal” is provided with the ego to the point of nearly tearing itself apart. He can be anything but passive. “(Page 41)
He adds that the “modern loss of faith, which concerns not only God and beyond, but reality itself, becomes radically transient human life” (page 42).
He claims the homo sacer of Agamben, “are like undead. Here, the word sacer does not mean ‘damn’, but ‘sacred’. Now, naked life itself, which has become radically transient, naked is sacred, and must be preserved at all costs “(HAN, 2017, 46).
HAN, B. C. A sociedade do cansaço. (The society of fatigue). BR, Petrópolis: Vozes, 2017.
Activa’s analysis of Hanna Arendt (we translate Vita from Latin, for life up to here), explaining that it starts from the prevalence in the Christian life of the contemplative life , clarifies in a note that she seeks “a mediation between active life and contemplative life … as described by St. Gregory: ‘we must know: when we demand a good program of life, from the active vita to the contemplative life, it is often useful if the soul returns from the contemplative life to the active life, so that it is called the contemplation which has been kindled in the heart to transmit all its perfection to the activity “(HAN, 2017, 39)The author points out that she [Arendt]: “a new connection between her new definition of active vita and the primacy of action” (page 40), she goes on to heroic activism, but unlike her master Heidegger who ” was a decisive action on the subject of death “(ibid.), it is guided by the possibility of the” birth of man himself, and in the new beginning, by virtue of his nascent character, men should perform this new beginning by action. ”
The author explains that this action as birth contains a quasi-religious dimension: “the miracle consists in the fact that human beings are born purely, and together with them, they give the new beginning that they can carry out by action by virtue of his being-born … “(pp. 40 and 41), quoting Hanna Arendt.
But he concerted a possible modern interpretation, for Arendt, who saw in the unheard of heroic action of all human capacities a “cessation in mortal passivity” (p. 42).
Thus he clarifies that Arendt’s descriptions of the modern animal laborans are not those of the performance society, the “postmodern animal” is provided with the ego to the point of nearly tearing itself apart. He can be anything but passive. “(Page 41)
He adds that the “modern loss of faith, which concerns not only God and beyond, but reality itself, becomes radically transient human life” (page 42).
He claims the homo sacer of Agamben, “are like undead. Here, the word sacer does not mean ‘damn’, but ‘sacred’. Now, naked life itself, which has become radically transient, naked is sacred, and must be preserved at all costs “(HAN, 2017, 46).
HAN, B. C. A sociedade do cansaço. (The society of fatigue). BR, Petrópolis: Vozes, 2017.
Pedagogy of seeing and negativity
06
Sep
We have already spoken of power here, the famous category of “willpower”
first in Nietzsche and then in Schopenhauer, we read in Beyond Good and Evil §36 thus: “The world seen from within, the world determined by its’ intelligible character ‘- it would justly be’ willpower ‘, and nothing more, “however, it has more, since it is also Willpower.
If Thomas Aquinas defines power by dividing into Act and Power, we may reread it in Thus spake Zaratrusta thus: “Power is what he wills in the Will. And what is potency? It’s an eternal say-yes. , and this has everything to do with our way of thinking and feeling, the German-Korean philosopher Chyul Han, sees in this a misunderstanding of Western thought in the thrust: “From that general positivation of the world, both man and society become a autistic performance machine. “(HAN, 2015, p 56).
Power affirms itself in the will when it says “Yes” in becoming, because it is the pure affirmation of its own realization, joy comes from affirmation. And sense is the result of these forces, said Nietzsche in Thus spoke Zaratrusta.
But Han to make his analysis needs to divide power into two forms: “Positive power is the power to do something. The negative power, on the contrary, is the power of not doing, to speak with Nietzsche: to say no … is distinguished from mere impotence, the inability to do anything. Impotence is simply the opposite of positive power. “(HAN, 2015, p 57).
Han’s reasoning for Thomas Aquinas, and in my view defines his ontology since I perceive this trait in his other works, is to learn to see, he explains: “enable the eye to a deep and contemplative attention, a look slow and slow. “(HAN, 2015, p. 51).
Lack of spirit lack of culture would rest in the “inability to resist a stimulus,” says the Korean HAN reader of Nietzsche, and states that he does nothing more than propose “revitalization of the contemplative life.” (HAN, 2015, p. 52)
He concludes, or almost concludes, that he goes back to this chapter to speak of negativity, makes an absurd logic if “we had the power to think only of something, thought would be dispersed in an infinite quantity of objects. It would be impossible to do the reflection (Nachdenken), because the positive power, the excess of positivity, only admits the continue thinking (Fortdenken). (HAN, 2015, p.58).
Thomas of Aquinas, Nietzsche, to some extent Hegel, and several contemporary philosophers discussed this before the virtual and machinic world, but is next post.
HAN, B.C. A Sociedade da fadiga (The society of fatigue). BR: Petrópolis: Vozes, 2015.
What the tragedy of Oedipus the King teaches
17
Aug
There is in this tragedy a clear conflict between free will and fate, and it questions
the extent to which we own our destiny, if we consider that there is a force beyond our simple human will, we will live in a humbler way and accept the fate of our lives.
The tragedy tells the story of Oedipus, son of Laius and Jocasta, was the king of Thebes, the city that had been plagued by a plague. In consulting the oracle at Delphi, Oedipus discovered something tragic about his life: the gods cursed him. He was destined to marry his mother, with whom he had two sons and two daughters, and to kill his father, the king who ruled the city before Oedipus.
His father Laius knew of the curse and when I had his son abandoned tied to a tree between Thebes and Corinth and being found by a shepherd was created by him, adult Oedipus decides to return to Thebes and kills his father in Corinth marries his mother Jocasta, not knowing who she was, and later on learning that it was her mother she kills herself and Oedipus pierces her own eyes.
Wandering around the city is the Sphinx, mythological being half woman and half lion that terrorized Thebes with its enigmas, the Sphinx proposes the anima: “Which animal is that in the morning has four feet, two at noon and three in the afternoon?”
Oedipus responds that this figure is man, because the man in childhood crawls, in adulthood walks erect with both feet, and in old age needs the cane (the third foot) to lean, but deep down the Sphinx proposes the enigma about who is the man and what is his life.
The story steeped in symbolism, even influenced psychoanalysis that calls the dramas of childhood “Oedipus complex,” marriage with the mother also means the relationship we even put into adulthood with the female figure still today in a macho society.
Also Oedipus’s relationship with the wise Tiresias is particularly interesting, he had no physical vision, but he had wisdom, while Oedipus who had physical vision lacks an inner vision, when this vision begins when he ventures with Jocasta: “With this narrative Brings me doubt to the spirit, woman. How it disturbs my soul, “but the queen is also ambiguous in saying that she delivered the baby to a shepherd of her confidence, which showed her disbelief with the oracles, taking an authoritative stance.
It is not by chance that Aristotle considered the work Oedipus King as a symbol of Greek tragedy
The tragedy and the destiny
16
Aug
The incomprehension of pain and tragedy in our day causes us to create
even greater chasms and pains, we are not able to embrace our own pain and the pain of others, but there is hope.
The tragedy was derived from the poetics and also from the religious tradition of Ancient Greece, having roots in the so-called dithyrambos, songs and dances performed in homage and honor to the Greek god Dionysus, whom the Greeks called the god Bacchus.
Some affirmed that the songs were created by the satyrs, who were beings that surrounded Dionysius in his fasts, that is what gave rise to the name, from the Greek words τράγος and ᾠδή, which respectively mean goat and song, originated in the word tragosoiodé, songs of goats , Hence the term drank like a goat, but the important here is the question of tragedy as pain and disenchantment, thus the derivative of in-song.
But the change, criticized by Nietzsche, was made by Euripides who lived from 480 BC to 406 BC, who opposed Sophocles for being too realistic and too pessimistic, but the world of the gods, already in Sophocles, was absent and Incomprehensible, but with Euripides became something even more distant, from where comes the modern expression “human too human.”
Thus the society of disenchantment, we like not the tragedy of life, but the tragic realism of violence, bad done and the world in disenchantment.
This is what tyrants, extremists and insiders drink, so we see a growing wave of racism, intolerance and bad politics, only tyrants can take advantage of this environment, see Charlotesville tragedy.
Expert systems, trust and faith
10
Aug
The whole theory of Giddens, reviewed in some aspects in the previous posts, is
conditioned to the structuring and what he calls expert systems, but these in turn are based on what he calls trust also already explained in the posts, highlighting the question of faith .
Expert systems, as seen by Giddens, are the most important undocking mechanism, described as “systems of technical excellence or professional competence that organize large areas of the material and social environments in which we live today.” Although most lay people consult, only periodically, professionals but all of them under great suspicion, for this reason so many new theories and so many “alternative systems”.
Although the author admits that faith: “Trust is inevitably partly an article of faith” (Giddens, 1991, page 39), but adds: “There is a pragmatic element in faith, based on the experience that these systems [experts] usually work as they are expected to do “(idem).
Finally, he admits that although faith and trust “are closely linked” makes a distinction between the two, and the distinction Luhmann makes in his work on Trust and Power (Chichester: Wiley, 1979) is based. very vague.
It is important to say that this faith is not the exclusive property of Western cosmo-gonies (not cosmologies), in fact all religions, even non-Western religions, will have some form of faith, which it is necessary to distinguish from belief as belief in one God (monotheistic religions) or in many (Polytheists), where not only humans but also animals, plants, rocks, natural characteristics have “soul” without differentiating them from the physical world.
Faith is an adherence to some hypothesis that the person accepts without any rational proof and this is in the etymological origin of the Latin fide, reason here does not have the modern meaning, but the one of reasoning done in the mind, so it would not be blind, but only Before any reasoning, a modern epoché, that is, it has a form of reason that is to accept things beyond our preconceptions.
It means ultimately a step forward not in the dark, but in the mystery and even more importane than this is to find it forward, it means to move beyond the boundary of the “system.”
Most people take this step by meeting (apparently) an abyss, an emptiness, but they could do it consciously (so it is not totally blind) if you believed in what lies ahead, like you do and have faith that everything the RCA Rockefeller Center, taken on Sept. 20, 1932 and published in the New Herald Tribune on October 2 of that year, is like the classic photo of workers on a suspended beam in what would be today.
