Arquivo para a ‘Linguagens’ Categoria
The reconstruction of knowledge
We have already cited Edgar Morin’s book “Well-Faced Head” and now we detail some aspects that will help build education for the future:
“Uniting thought will replace linear and unidirectional causality with a multireferential and circle causality; Will correct the rigidity of classical logic by the dialogue capable of conceiving notions at once complementary and antagonistic, and will complete the knowledge of the integration of the parts into a whole by the recognition of the integration of the whole within the parts. “(Morin, p. 93)
For an education that is able to focus on integrating bits of knowledge into a set of meaningful knowledge for a well-headed head should link: “the explanation to understanding, in all human phenomena. Let us repeat here the difference between explanation and understanding. “(Page 93)
But what it is to explain: “is to consider the object of knowledge only as an object and to apply to it all objective means of elucidation. So there is an explanatory knowledge that is objective, that is, that it considers the objects from which it is necessary to determine the forms, the qualities, the quantities,
And whose behavior we know from mechanical and deterministic causality. “(Idem)
It does not mean abandoning the objective explanation, usually linked to phenomena of nature: “Explanation, of course, is necessary for intellectual or objective understanding. But it is insufficient for human understanding “(idem)
Human knowledge requires the exchange of meaning between subjects, rejecting the idea of a single meaning: “of meanings between subjects. “From there, understanding involves a process of identification and projection from subject to subject” (p.93), the so-called intersubjectivity.
But this requires two efforts in opposite directions, first it is necessary for “understanding to be always intersubjective, it needs openness and generosity” (page 93), while on the other hand to combat superficiality and ignorance, that is, “we need, To be intellectually re-armed, to begin to think complexity, to face the challenges of the agony / birth of our millennia, and to try to think about the problems of humanity in the planetary age “(104), those who think they have solutions ready or already know Of everything will be out of this time and this new thought.
Edgar. A well-made head: rethinking reform, reforming thinking. Translation by Eloá Jacobina. 9. ed. Rio de Janeiro: Bertrand Brasil, 2004
(Português) Imaginário e mitologia
Imaginary and Mythology Outside of Christianity and, to some extent, Islam, mythologies are reborn and a new and powerful literature that awakens, especially in the young, something fantastic, so it is called fantastic literature. Fantastic literature is a genre in which fictional narratives are centered on elements not existing or not “recognized” in reality at the time the work was written.
This is because one cannot think of Macunaíma, without thinking of the Brazilian regional symbols in Naruto, without thinking about Japanese society, nor think of Lord of the Rings without thinking of elves, elves and other figures of Celtic and Norse literature, although it was Written by JRR Tolkien, which although it is seen as English was born in South Africa.
Thinking of Macunaíma (writted by , where we can draw aspects of the recent contemporary culture of Brazil, I think of the definitions or uncertainties given by Todorov: “The fantastic occupies the time of this uncertainty. Once one of the two answers is chosen, the terrain of the fantastic is left to enter into a neighboring genre: the strange or the wonderful. The fantastic is the hesitation experienced by a being who knows no more than natural laws, in the face of an apparently supernatural event. (Todorov 1980: pp. 15-16).
Either we go to the categories of illusion or the being actually exists, as Todorov asks. Todorov affirming that he will only give a definition at the end and does so after analyzing some of his major works such as The Passionate Devil of Cazotte, Jan Potocki’s Manuscript of Saragossa and the singular example of Aurelia de Nerval, but at the same time he anticipates a first definition: “The concept of fantastic is therefore defined in relation to the real and imaginary, and the latter deserve something more than a mere mention” (Todorov 1980: pp. 16).
What is not to be confused is this literature with the Christian fables of the “Chronicles of Narnia”, which was written by the Irish author CS Lewis, written in the 1950s, and in the case of national literature we could cite The Lady Compassion of Ariano Suassuna, chose first edition is from 1956.
The limits between mythology and the imaginary are clear, it is possible in the second case to establish a sociological analysis in which are found real social elements to which the imaginary characters.
TODOROV, Tzvetan. Introdução à literatura fantástica, Espanha: PREMIA (version digital translate to portuguese) 1980.
Because pragmatism is idealistic
We posed yesterday about pragmatism as politics and its consequences, now we want to analyze its origins and demonstrate its fidelity to idealism and therefore modernity.
One of the exponents of pragmatism was John Dewey, who lived almost a century and died in 1952, exerting enormous influence to this day, his doctoral thesis was about Kant’s “psychology”, and this would suffice to prove his idealism and not practicality.
His university career has a boost when in 1884 he teaches Philosophy at the University of Michigan, and three years later he publishes his “philosophical system” in Psychology.
This philosophical system that combined the scientific study of psychology with classical German philosophy, deeply influenced by idealism, but it was William James who popularized the pragmatist conception and developed it after a great influence of the French philosophy of the time articulating it with the thought of Stuart Mill, is therefore utilitarian, although Dewey preferred the term “instrumentalist.”
At the base, Dewey never denied this, strongly influenced neo-Hegelian, but also, as in the case of the other two founding fathers being a Pierce, of empiricist and utilitarian influence.
We separate here Charles Sanders Peirce because this re-meant the term, after a re-reading of the practical anthropology of Immanuel Kant, what Dewey called psychology, after all it is known that semiotics is much more a philosophy of language than of psychology , Although they may be related but not direct.
Pragmatism gained momentum in the 1970s with thinkers such as Richard Rorty, Richard Bernstein, and Hans Jonas, influencing Putnam and Habermas as well.
Political pragmatism and democracy
The complex conjuncture both national and international has led to a path of ease that is political pragmatism, and as many scholars explain, it does not fit this term an ideological separation.
Reductionism in this field leads to a similar meaning to the terms “objectivity” and “practicality,” but the emergence of a new term should also include the word “sustainability”, as the combination of terms of economic development and natural resource conservation , But it is not only this, in essence it is political activism today.
The absence of a broader reflection, and here I am not referring to the Baumanian pessimism nor to the philosophical pragmatism, it also combines well with the political, since in all sectors of human life, the natural diversity of things, and minimum rules of social coexistence, Oblige everyone, even individualists, to integrate with the community.
But what is at stake in the Brazilian case is the way out of a deep crisis to which everyone rejects paternity, but each in his own way has more or less guilt, since those who did not sin by corruptive and irresponsible action, They sinned by omission.
What can save us is a good dose of full democracy, far from the political pragmatism also expressed in the streets, but close to the questioning of structures and their consequent modification, reduction of power (not necessarily the size) of the state, and liberation of forces Economics, together with the necessary assistance to the social problem.
As for philosophical pragmatism, it is a metaphysical doctrine that argues that the idea of the meaning of life corresponds to the practical developments, that is, a good dose of voluntarism allied with a neo-empiricism, nothing more idealistic.
To leading wisdom and to master
The Greek word Paidagogos is formed by the word paidós (child) and agogos (conductor).
It was usually the work of the slave that took the child or young person to the formation, which derived in the same root word, meaning to give intellectual and cultural formation (Paidéia).
So pedagogy is linked to the act of leading from knowing, to leading wisdom and to master.
It should also be the driving of ways to bring the individual to knowledge, but it is not because the driver already owns knowledge and does not lead to the masters, to those who have built the knowledge, usually ignored or seen as “theorists”.
The Bible also shows a didactic example. When Jesus entered Jerusalem, he sent for a donkey to mount, he had no cavalry and pompous at his entrance although the people greeted him with branches of trees. This is the origin of Palm Sunday.
Many religious people today, instead of considering themselves a “donkey” who leads the master, put him in the place and want to reduce the wisdom of the master to his limited knowledge.
The reduction of knowledge, the so-called reductionism, the specialization of knowledge, knowing one area we want to be “wise” in several others, and especially the vulgarization of knowledge that humanity has already produced makes the colt a pseudo-wise, arrogant and vain. The Renaissance in the average idea was a resumption of antiquity, what will be the resumption of modernity lost in prejudices and reductions?
Christianity and Idealism
If the essence of idealism is the separation of object and subject, I make a purposive inversion, the essence of Christianity for Ludwig Feuerbach is separated from the subject and the sensible objects, and for Feuerbach the consciousness of the object may be, though distinguished from self-consciousness , A consciousness that coincides immediately after the religious object, because of its “transcendence” is exactly what makes it return to the consciousness of Self.
For Feuerbach, and the sensitive object is outside the being (although the ontology here is only an appeal), the religious object is in it, it is an intrinsic object, and it does not abandon it, its moral conscience leaves it, it is an intimate object , And even the most intimate, is the closest of all.
His critique of Theology, using idealism presupposes essentially a critical judgment, the “difference between the divine and the non-divine, between what is and what is not worthy of worship,” so with this dualism it is possible to play everything The essence of the divine in the common ditch of the Ideal.
The consciousness of God is man’s self-consciousness; this is Hegelian idealism made religion: the knowledge of God is man’s knowledge of himself.
The negation of the subject is regarded as irreligion, and its relation to sensitive objects, a negation of the subject, is the atheistic religion of Feuerbach, to which Marx will return calling it the Old Hegelians, and seeks to make its inversion, now of the object to Subject, this is the new “religious” version of the Young Hegelians, like Marx.
“It is no longer about Heaven to Earth,” Marx said, but now “from the earth to the sky,” that is, from the object to the subject, from the work force and from the production to its divinization.
If for Marx, fetishization was the separation of labor from its instrument of labor and merchandise, fetishization can be reification (rex – thing) or objectification, where it sees the separation of subject and object, in religious fetishism is separation Of consumption (sinful) and individual (seen without autonomy) to which the religious must “watch”.
The just relation to money, to work, to health and education, is nothing more than an overcoming of the idealistic religious vision, its consummation in a man in a harmonious relation with the world, and in this case also the beauty, poetry and life Healthy perspective.
The Being, the Greeks and the Sky
Our time lacks a cosmology, a look at the infinite, all civilizations had their cosmologies, and our Westerner lost them.
The pre-Socratics, who in their view saw a manifestation when speaking of the question of Being and / or the “possibility” of unveiling (aletheia) or natural “occultation”, that is, what we are is concealed.
Heidegger proposes a re-reading of the pre-Socratics differently from those made by tradition, that is, Plato and Aristotle among others later, because they began to look only at the “us” and in some cases the “us”, but always at a finite dynamics (Sumo Well of Plato) or static (The still motor of Aristotle).
What they understood by Heaven did not extend the senses beyond an epiphany (epiphaneia), to see Heaven as our cosmic origin, a distorted fact in the course of time, and that part of the Christian exegesis did not cease to be a victim once That the theocentrism has as catharsis at the end of the middle age exactly the problem of the movement of the planets and the centrality of the sun, but the question posed was another: the Bible can be interpreted, can there be a hermeneutic question in the biblical reading?
Contemporary Philosophy is almost all rationalist, it is possible through a new cosmology, a possibility of “turnaround” that could reactivate our thinking to the original philosophy, the one that refers to our ancestors and to what we truly are, and not to what we do, which is ideological.
We call experience and phenomenon only the sensible world, without this look at the unfinished, both the infinitely great (not necessarily the absolute) and the infinitely small, as Blackburn (1997) comments on Husserl’s Phenomenology:
“Husserl realized that intentionality was the mark of consciousness, and saw in it a concept susceptible of overcoming the traditional dualism of mind-body. (…) Despite Husserl’s rejection of dualism, his belief in the existence of something that remains after the epoch, or suspension of the contents of experience, associates him with priority to the elementary experiences of the doctrine of phenomenalism, and phenomenology eventually suffered. Part of this approach to the problems of experience and reality. However, more recent phenomenologists, like Merleau-Ponty, do full justice to the world-involving nature of experience.”
There is nothing more difficult for contemporary philosophy than epoché, suspension of judgment on the contents, and unveiling aletheia, because it is vitiated ideologically as well as philosophically.
My homage to the dissertation defense of my student Ramon Ordonhez, on the subject. Blackburn, Simon. Contributions to Philosophy: From Enowning. Indiana University Press, 1997
Free Databases
When more opensource databases grow, more companies covet this market, three competitor has great products: MySQL, Firebird, PostgreSQL.
Some obstacles always present is gaining trust among developers of these products in independent software producers, where a false idea works: what we pay is the best products.
On the other hand paid products developers, called proprietary software, is to use the advantages of this “free” market in their favor, for example, Microsoft’s SQL Server Express allows facilities for migration to its paid version, SQL Server Express, Also the generation and a database in a Microsoft Excel spreadsheet, which is easy to be done can be easily converted to Access database, which comes bundled with your Windows package.
But the Bigdata concept, which requires NoSQL databases, are those where a collection of databases become so complex and bulky that it is very difficult (in many cases impossible) to do simple operations such as removal, sorting, and summarization using Systems Traditional Database Managers.
BigData also refer to unstructured data found in social media, is a direct consequence of Web 2.0 that has entered millions of users as producers of information, use NoSQL (Not only SQL) applications. NoSQL promoting a number of innovative storage solutions and high volume information.
These diverse solutions are being used very frequently in countless companies, such as IBM, Twitter, Facebook, Google and Yahoo! for the analytical processing of Web log data, conventional transactions, among many other tasks.
The DBMS has a consistency model strongly based on the ACID (Atomicity, Consistency, Isolation and Durability) transactional control, but this model is not feasible when distributed over several nodes, a typical case of networks (important here are networks and not media).
The model developed then must be another: CAP (Consistency, Availability and Partition tolerance) where generally only two of these 3 properties can be guaranteed simultaneously, which makes processing more difficult, but not if the database is “semi-structured”, this Is, to work with the principle that the data is not structured in the conventional formats of SQL banks.
Among the various existing NoSQL products, we can consider that the most representative is Apache Hadoop, today there is a version adapted for the Web, called Handoop 2.0.
There are other products, among them HBase which is a distributed database, column-oriented, uses the Google BigTable model and is written in Java, and another is open-source software like Apache Cassandra (originally developed for Facebook).
HBase is an open-source distributed column-oriented database, modeled from Google BigTable and written in Java.
There are simple interfaces to SQL as associative arrays or key-value pairs, as well as standards for native XML databases supported by the XQuery standard.
A language that was developed for the Semantic Web is the SPARQL (Protocol and RDF Query Language) that has aided the growth of linked data clusters
Barber shops, cafes and nets
According to Peter Burke, the locus of religious and political discussions in 1620 was the barbershops, quotes the Italian writer Ludovico Zuccolo, who evoked them full of ordinary people discussing the religious problems and the attitudes of the rulers.
The first great wave of reading was to interpret the Bible, the same that Galileo had claimed and which is still ignored today, the same Ludovico said that as the number of illiterates fell, they were common in the sixteenth century in Italy, for example, shoemakers , Dyers, masons, and housewives, claim the right to interpret the sacred scriptures.
In the 1620s religious concerns were compounded by political concerns. Ludovico Zuccolo, an Italian writer, evoked the image of the barber shops full of ordinary people discussing the measures of the rulers.
Anyone who thinks that there is an excess of information today, as soon as the books began to be printed at more reasonable prices, one already complained about the number of existing books and how one would read them in a single life, in 1975 for example, 1745 The Vatican library, housed only 2,500 volumes, in the seventeenth century the Bodleian Library of Oxford had 8,700 titles, and the imperial library of Vienna, 10,000.
From the barbershops to the cafés, Café de La Paix is the scene of many novels, paintings and poems, Guy de Maupassant and Emile Zola frequented it, the proximity to the Opera Gamier (next door) made it a kind of Museum, In 1975 it was considered a historical site by the French government.
Would cybercafes be your descendants? They lived with libraries and other places of dialogue and culture, they were important in the “Arab Spring,” especially in Libya and Egypt, there were violence events with heroes who posted denunciations in these cybercafes.
Both the uprising in Egypt and Libya were recorded in numerous social media, a good example is the video with 2,000 deaths (video of OneDayOnEarth), reveal the taste of the dictators for the worship of the person and vertical media.
Long before the outbreak of the war in Syria, looking at the comments on the networks, we knew that there was a powder keg (see our post 2012), and also a blogger Tal al-Molouhi, arrested in 2009, was one of the fuses for the uprising.
The governments and owners of vertical media do not accept the influence of the networks, because it is their bankruptcy, but now even the authoritarian Trump does not give ball to them, makes its own media, of course it does not go unanswered, in social media media Is losing ugly.
Forgive me Todorov!
I discover only today, who died on February 7 of this year in Paris, Tzvetan Todorov, philosopher and literary critic bulgáro, little known, but not less important for our century.
I have as his strongest phrase, one that made him a prophet of the invasion of Islam in Europe, he said long before the emigration crisis: “We can measure our degree of barbarity or civilization by how we perceive and welcome others, the different . ”
An interview he gave in France (Radio France Culture, 2009), helps to see this prophecy of Todorov: “” I wrote my first book of History of Ideas, which is called ‘We and the Others’. It was a work on the plurality of cultures analyzed from the point of view of the French tradition. I studied authors from Montaigne (…) to Levi-Strauss. I have tried to see how these authors treated this difficult question for us today: the unity of humanity and the plurality of cultures. In this series of authors, I discovered that the ones I felt closest to were the humanists. ”
In Brazil, he gave an interview to the Borders of Thought in 2012, in which he stated: “I realized that, as a historian and essayist, I took advantage of literature more than literature studies, and read novels, poetry, and Different histories than literary analyzes or written theses on literature, which seem to me nowadays to be directed almost exclusively to other specialists in literature. While the novel interests everyone, and I feel closer to everyone than the experts. ”
His most famous books are: The conquest of America: the question of the Other, São Paulo, SP: Martins Fontes, 1982 (pdf), The Man Uprooted. São Paulo: Editora Record, 1999, The Fear of the Barbarians: beyond the clash of civilizations. Petrópolis: Editora Vozes, 2010, The Intimate Enemies of Democracy. São Paulo: Companhia das Letras, 2012, Life in common: essay on general anthropology. São Paulo: Unesp Publishing House, 2014.
Lesser known books, but no less important: I consider a classic the book Theories of the symbol. São Paulo: Editora Unesp, 2014, Symbolism and interpretation. São Paulo: Unesp Publishing, 2014 and Theory of literature: texts of the Russian formalists. São Paulo: Unesp Publishing House, 2013.
He died at age 77, in the city of Paris, was born in march 1st , Sofia, Bulgarian in 1939, though considered within the structuralist chain, without thought transcended it and is one of our important contemporaries to be read.
I share with her the idea that both fascism and Stalinism stem from the idea that we have been giving it powers over citizens, who have difficulty controlling it.
He received in 2008 the Prince of Asturias Award for Social Sciences, according to the document for representing “the spirit of unity of Europe, East and West, and commitment to the ideals of freedom, equality, integration and justice.”