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Arquivo para a ‘Museology’ Categoria

Because idealism is bad

25 Sep

Like many criticisms that use idealism, they may seem exaggerated, or those that fall into the purely “theoretical” field, such as those that practice without foundation, or often empirical, but not quite, there are serious human diseases.

One of them is individual (in the plural, there is more than one type, eg, or group), criticized by the idealists, as it is not caught in the bud, not reprehensible, as in Popper and already commented on posts from previous weeks, but Sloterdijk is clearer: “Enlightenment, which strives to replace and objectify the saber, the silence, or the physiognomic world.

The price of objectivity is the loss of proximity” (Sloterijk, 2012, p. 200), despite a discourse on individualism, the idealist does not deviate from it, there is no proximity.

Distance exists because we are separate from objects, it is easy to argue the object “to itself”, it seems neutral or little “human”, but the damage or harm is caused by any object that is inherent to the subject that invokes or uses, or that it is inseparable from “physiognomic” objectivity.

The author says what kind of wisdom it produces, that which is linked to empiricism as it has historically happened, says Sloterdijk: “or love of wisdom inevitably to its objects and attenuates a coldness of purely objective saber.

A science that annihilates [or tries] in the last vestiges of philosophy under the guise of a lens also breaks the last strands of the sense of closeness and intimacy that bind things (idem), is easier to understand by insistent discourse against “objects”, and not a form of production, use and consumption.

But there are also opposing discourses, intimacy or intimidation, which manifest themselves here: “as an atmosphere, a moral-psychological vibration that does not find our civilization” (ibid.), Says the simple pronunciation of this word leads people to think of records, moods, and experiences, and is said to “aim in a mirror.”

There is a point not addressed by Sloterdijk that I also identify with idealism, comes from Parmenides and Plato’s World of Ideas, is the beyond the mirror, the perfectionism that is taken to extremes in our time, beyond the inherent narcissism, perfectionism leads the hype in the treatment of objects, food and consumer goods, and worst of all, there is no shortage of “reality shows” to propel these psychopathies.

On the other hand, Sloterdijk will say that the cynicism arising from this current thinking is also the one that leads us to see how ‘unhappy modern consciousness faces itself,’ I say, collapsing ever near nihilism.

While speaking of difference (we have already stated the preference for distinction), “the knowledge of the cynics belonging to the lords class (Herrenzynikers) rests on a false superiority” (Sloterdijk, 2012, p. 203), springs from a “false smile, ”suggest“ empathy, ”and other ways of concealing the appeal to ignorance, hypocrisy, and the reversal of real feeling.

This is beyond the malaise of civilization, says Sloterdijk, and invokes the offensive of Diogenes’ kynikê (cynical in archaic Greek) who, by proposing to “merge the coin again”, made the proposal to change sides definitively and provide to the powerful a philosophy of resourcefulness (see the picture of Goya “you will not find it” quoted by the author), of accepting dishonesty.

Nothing more contemporary than Diogenes, the Cynic, and the search “during the day” with a flashlight to find the honest man, cynicism reigns, there is little honesty in various environments, looking for it would be crazy, says the cynic.

Sloterdijk, P. (2012) Crítica da Razão Cínica * Critique of Cynical Reason). Brazil, São Paulo: Estação Liberdade.

 

Closing, pride and fall

30 Aug

Closed groups oppose criticism, call for dialogue and openness, but they are just what they are not allowed, making long speeches, are persuasive without opening up to what is distinct, ignoring the possibilities of mistakes and flatterers who do not use their support.
This is the mistake of the proud, failing to observe how the failures, and failing to realize or what leads to occur, even well-meaning groups and people, but with severe damage to a feeling of superiority, than in the last occurrences after the interruption. of pride, already stated in the previous post that can be positive, for the vanity that leads to the fall.
Great weapons are not enemies, which they are not always, for they can be people who warn of failures and serious defects, such as large corporations, groups with large applications and interests, and get lost in vices and defects that lead to serious falls.
There is no way to break or close allies and applause, unless there are warnings of misconceptions and that in general there are, there is always someone or some well-meaningly disabled voice showing who are the same values and great values.
Good proposals and good intentions are not lacking, but those who led the war, mistreatment, and the Forces alien to the common welfare of power generally went to the fragility of welfare, for those who have few resources to care for and many have for themselves.
To discard, it seems that all is well, but the price of freedom is an eternity, says popular wisdom, direction of goodness as well.
In biblical terms, there is a passage in which Jesus observes and arrives at a place where guests hosting guests are all sitting in privileged places, and tells them a parable of a wedding party, which explains that it may be ashamed if the owner of the come home and ask to sit further back giving a place for a more illustrated guest.
He says that by having a party he can be excluded because he receives nothing in return, “when a party invites the poor, the crippled, the lame, the blind” (Luke 14:13), they have nothing to do with repaying. therefore they will always be the same.
Van Gogh’s picture of potato eaters reminds the poor of their time, the characters seem to have a deformed human condition.

 

Pride, prejudice and vanity

28 Aug

I had to go to the Web to find some references from Pride and Prejudice, a book of my youth, written by Jane Austen that references have sold 2.3 million copies, and published in 1813, Austen would have written the 21 years old, in 1797, this is important because the nineteenth century begins with the impacts of the industrial revolution and severe social crises, while the previous one still hovered over a certain “romanticism”.
The problems related to education, culture, and morals of that turn of the century in the conservative aristocratic society are problematized in the book in an interesting and somewhat peculiar way in addressing the prejudice theme.
The novel tells of an aristocratic but decaying Bennet family who lives on a farm on a farm called Netherfield, where a young aristocrat Mr. Bingley rents a morally going estate near the Bennet, which has four married girls, and he takes Caroline Bingley and Louisa Hurst her sisters, her brother-in-law Mr. Hurst, and a friend Mr. Darcy, who will be a protagonist with flirting and flirting with Elizabeth Bennet, the peculiarity being the prejudices between her and Mr. Darcy, whom she eventually marries.
Class problems apart, they are all decadent or not aristocrats, the bottom line is between provincialism and a broader social view, the novel’s peculiarity, and the nuances between vanity, prejudice, and pride, which can be clearly differentiated.
These are not different definitions, but social positions where vanity, the theme of a glance is present in virtually every character, and shows how complex the social relationship is thanks to it, pride where undercover interests can make it a superb detriment of relationships, and finally prejudice where differences (or distinctions) affect people’s lives, relationships and create tensions that are slowly becoming unreasonable.
It still has the romanticism of the time, the frivolity of the English aristocracy, but the fact that until now the novel is still successful is because it can touch on topics little understood and about which little elaboration exists.
A mini-series was made in the 1950s for TV, in 2004 a movie was made under the direction of Joe Wrigth, while writer Helen Fielding calls Mark Darcy her “ideal man” in reference to Mr. Darcy’s novel, shows the importance of Jane Austen’s book.
The movie is available on the telecine and the thriller below can give you an idea of the movie

 

The Essentials List

26 Jul

We carry too many burdens, not just our bags, bags, even books and too much to do, because the contemporary world has difficulty making the list of the essentials.
Taking care of small household chores, not just leaving them to others, taking work seriously and taking time to rest, also dealing with what can get us out of the stress and anxiety of everyday life, having time for family members and to meditate , contemplate or even just think.
Baroque paintings, paintings and music seem to speak of a still world, too calm for my taste, some would say, but the aspects of flowers, bodegons, and still life indicate something else that is hard to see these days: flow power.
It is not the energy of force, but the energy of soul and spirit, the one that can really put us in the essentials in the face of such a troubled life, full of conflict and contradictory values, even if it is claimed to have difficulty living, it is the flow of everyday life, which is not the flow of life, of energy can be said of baroque art.
Some form of spirituality and inner well-being is responsible for harmony and life on the outside, even though daily life pushes us in the opposite direction, we must have the ability to “get out of the conventional” to make the list of essentials. When we were asked by the apostles to teach them how to pray, we could think of meditating or even just thinking for people who have no religious background.
One can for all indicate the Lord’s Prayer, the one in the “heavens” not far away, but contemplative and in Being.
May his name be holy in present terms, let meditation and contemplation always be present, may your kingdom of peace and harmony come, if not from the outside, to which we are fighting, at least the interior to face conjunctural difficulties.
And lastly, let us work for daily bread, without seeking excess and consumerism, that we may be able to forgive and be forgiven to go beyond the daily conflict. And deliver us from the evil of war, the destruction of nature, and all social ills.

 

Baroque and its expressions in the arts

25 Jul

The manifestation of the Baroque took place mainly in the fine arts, music and literature, each of these spheres expressing in a particular way the fusion between the taste for earthly things and salvation by faith, different from the Renaissance statement that affirmed human and human values. Enlightenment who tried to abolish the questions of faith with the “sapere audi”.
There are several possible views, but generally those who see the faith as a single argument criticize dualism with human values, while anthropocentric Enlightenment will criticize a “return” to religious values.
Still life, is precisely the counterpoint with the Enlightenment of “domain of nature”, today we can see the ominous consequences of the imbalance of this proposal with the possibility of the exhaustion of natural sources of life, including water and air.
The consequences of this period in the religious field were wars provoked by schisms and religious intolerance, the so-called 30-year war (1618-1648) is in fact a general way of talking about wars of European nations that emerged from 1618 until the Westphalia treaty where principles of “tolerance” were traced.
The main criticism is excess, preciousness or exaggeration in forms, to which the Brazilian artist Iole de Freitas answers: “Baroque does not mean excess, but an overflow of form and a flow of energy”, where faith and reason can be conjugate.
Two interesting cases are the post-Renaissance poet Giambattista Marino (1569-1625). whose work was also criticized for preciousness, and pre-Renaissance artist Piero dela Francesca (1415-1492), that also works on perspective and human faces were studies that influenced renaissance and there is also a certain geometric “preciousness” in it.
The influences on art and culture of various authors can be understood as a flow of energy, as Iole de Freitas says.
Iole de Freitas’s untitled work (photo) of 2011, as well as almost all of his work, are good representatives of this flow.

 

Óbidos, the Portuguese medieval city

22 Jul

The city of Óbidos, considered one of the 7 wonders of Portugal, the little towns are villages, although they have municipal council, are linked to a district and this city is linked to the district of Leiria, in the province of Extremadura, the center has 2200 inhabitants , but the whole region has almost 12 thousand.

The city has a castle with walls, considered one of the 7 wonders of Portugal, where you can live with medieval aspects, this week for example, there is the medieval festival, but the project “Literary Village” turned Óbidos into Literary City by UNESCO.

It is 80 kilometers from Lisbon, has three cross streets, Rua Direita, Rua do Facho and Josefa d’Óbidos, a tribute to the main baroque artist of the city, post tomorrow. There are vestiges that Óbidos is inhabited from primitive peoples, its logistics near the sea, the climate and the fortification of defenses were in this region also the Romans, the Muslims and in the year 1148, after the conquest of Santarém and Lisbon by D. Afonso Henriques, was also taken from the Arabs.

There is near the Lagoa (lagoon) d’Óbidos, it is possible for the real road, being like lagoon easier of defense and also with exits to the sea in several points, going from the Beach of Bom Sucesso to the Praia da Foz do Arelho (Beach of the Foothills of the Sea Arelho), bypassing the Lagoon.

As for the name, the word comes from the Latin Oppidus, which means “fortified city”, there are signs that the emperor Cesar Augustus erected the city in the late 1st century BC. This week Óbidos holds the Medieval Festival, and there will be a doctoral meeting of Digital Art from the Open University.

The video below shows the Medieval Festival of last year:

https://www.youtube.com/watch?v=QeVOXpiKBC4

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The issue of indistinction

29 May

The English word is difficult, it is not difference or distinction, so we use indistinction, but in the rest of the text we will use distinction even in the sense of not being the same as different.
Whoever imagines that this subject should begin with some question of races, genres or other important diversity, surprises itself with the book of Bordieu “The distinction: social critic of the judgment” that goes to the foundation of the culture with the esthetic and ethical question.
This is wise because nothing is more in check when we speak of difference as both issues, and so introduces the distinguished by what he has most essential.
Arguing on contemporary aesthetics, he says that in order to reconstruct his logic: “popular aesthetics appears as the negative reverse of Kantian aesthetics and that the popular ethos implicitly opposes a thesis that contradicts the analytic of Belo in each of its propositions. “(BORDIEU, 2008, page 43).
In his polemics with aesthetic “popular taste” he opposes the Kantian aesthetic, which sums up how: “Taste is always barbaric when the mixture of attractiveness and emotions comes together with satisfaction and, better yet, one can transform it into a measure of his assent “(Bordieu, 2008: 44), which refers to the Kantian text Critique of Judgment.
As the text advances, and it is done with great density and for this reason it is impossible to simplify or less write down all important passages, it goes to social space, then to lifestyles, the dynamics of the fields, another essential category of Bordieu who sees the “Areas” or “social spaces” in a less watertight and more dynamic way.
Until arriving at the production of tastes and their relationship with social stratification, and finally immerse themselves in Culture and Politics, where personal opinion and school and self-taught, topics that are highly relevant at the present time.
The high point for the subject matter of difference, already made the scores of Deleuze and Derridá, now in Bordieu go to the distinction, where he presents, from the point of view of the ruling class, three modes of distinction that brings out three items: “food, culture and expenses with presentation of self and with representation (clothing, beauty care, toiletries, service personnel)”.
In Bordieu, the logic of distinction applies to the system of inclusion and exclusion, whose relations are linked to the symbolic and economic aspects, although it seems a “stylization of life”, show that at the root of these “symbols” are the differential deviations, which he calls structures of homologies or oppositions, as a system of social significance.
BORDIEU, P. A distinção: critica social do julgamento. The distinction: social critique of judgment. Trad. Daniela Kern. São Paulo: Edusp, 2008.

 

The Easter of Humanity

19 Apr

It is certain that we live a dark time, not from the digital transformations that in their essence are not evil because they expanded the worldview by telecommunications and electronic networks, expanded the participation by MEDIAS of social networks, and made more Visible the great atrocities that have been practiced ever since: oppression, inequality and various types of social intolerances.
Only one passage is possible (a great Passover of death and resurrection), if we understand what must die and need to resurrect it.
The ideological construction that we conventionally call enlightenment has three pillars: the Kantian idealism sublimated by Hegel and used by many including Marx, the Enlightenment and the empiricist thought, who believed that true knowledge is in Senses, reason and science came from these pillars.
The Industrial revolution represented the departure of the rural worker who fought in communal regime for the city where it sells its workforce, at the beginning without rules and contracts of employment, then the Social contract of the state (read: Hobbes, Locke and Rousseau) leaves the Famous 3 powers and goes to the working class, with concessions but insufficient.
Thus the religious thought was progressively abandoned, what Max Weber called “Disenchantment of the world”, but it is necessary to understand that the part that idealism calls subjective (relative to the subject) is his own and with Heidegger there is a twist Ontological.
Also the Enlightenment thought was already in crisis with Husserl, since the logicism had already been questioned by the Vienna Circle, but still without disattaching it.
The Husserl development elaborates the concept of world-of-life (Lebenswelt), but another central aspect little cited is that Husserl takes the problem of historicity of philosophy, undertaking profound teleological-historical analyses, pointing philosophy As able to review the essential aspects of modern science.
Ernest Cassirer (1874-1945) wrote The philosophy of the Enlightenment, and held a significant debate on the issue of Liberty and Kantian reason with Heidegger that reveals these issues, the central point of this debate is the questions of the exact and moral sciences of enlightenment.
In this plan philosophical thought may be able to rethink the Enlightenment model, and certainly no solution will be more national, cultural or religiously isolated, global problems need and can only be solved the light of global governance.
It takes a new thought, a new man who embrace the world and of course a new world culture that allows for social balance, with nature and with cultures.

 

The history of Easter

18 Apr

Easter is of Jewish origin, Passover (from Hebrew פסח – picture – meaning to go over or overlook) recalls the passage of slavery in Egypt around the year 1446 BC, and in the Jewish case is to remind the new generations the suffering in Egypt.
Jesus is going to celebrate Easter with his disciples, but it was common for the emperor to release some of the rebels at this time, and Jesus is arrested and tried in public, although the governor of Palestine Pilate lays hands, Barabbas is released and Jesus goes to live condemnation, torture and cruxification until death, but his body disappears, and for Christians he has risen, several later events will confirm this.
The Jews sacrifice a lamb and must be eaten after the supper full of symbolism (in picture), among them the cup of Elijah that remains untouchable, but Jesus at the last supper before being delivered will use it and pass it to the disciples at supper with their friends there is only bread, and Jesus asks that this be done in his memory, after washing the feet of his friends.
There begins his sacrifice like lamb, in substitution to the Jewish lamb, he becomes humble servant and begins its way to calvary when one of the disciples leaves to deliver it.
Foot-washing, as it is called the event of washing the feet for supper, something generally done by the slaves, but now done by someone who could be deemed important however does exactly the opposite of what human logic indicates, asks the disciples to do this by following their example, humility is a high value that must be recovered mainly by leaders and people holding positions so that humanity can find a new course.
Knowledge and pride impede advances, enslave people, and make social relations more tense and violent.
The following video, made in animated comics, is very illustrative of Easter.

 

Poetry, Notre Dame and Ignorance

16 Apr

I was preparing to write something about the first volume of Otto Maria Carpeaux on Western literature, curiously I dwell on the passage: “‘lirism’ is the true name for the divine and human order in the world of Sophocles, symptoms of a precarious balance because purely aesthetic “(Carpeaux, 2012, p. 49), which speaks of lyricism in Sophocles, the fire of Notre Dame robs me of lyricism, and certainly not only aesthetic but historical.
Certainly there will be some who think that they are stones and museums, the little appreciation for the religious question touches me, but I understand, but no appreciation for history, the first arches that extended the ceiling of the Gothic cathedrals, an engineering work that lasted almost 300 years, that used various styles of architecture that could be reviewed and understood, etc.
There is militant ignorance, appeals to practice, objectivism (which robs any lyrical or poetic possibility), what Byung Chull Han calls the culture of the “smooth”, flat, without wrinkles or details, which wants to abolish any environment, enhances or poetic license, the “challenge” culture.
I saw the works of Gaudi in Barcelona the contemporary opposite of the culture of the flat, a poetry, lyricism and a mystique made of stone as he intended, the internal lights of the Sagrada Familia are a spectacle to the part, it is not the digital that abolished this, much before modern objectivism.
Ignorance beyond questioning any concept, philosophy or theory, in addition to a pseudo appeal to practice, objectivity or any other argument, in fact without good method none of this can be successfully achieved, this ignorance has become militant and I wonder if would not be able to destroy mankind’s patrimony.
The Islamic State did this in Palmyra, but do not we do the same in our instrumentalizing, ideologized and militant practice, in fact, there is today a militious ignorance.
I want to imagine that the fire of Notre Dame was not a criminal, because it does the same thing as terrorism by destroying history, culture and the possibility of future generations understanding the long road that humanity has gone through, it is not possible to have a promising future by ignoring the past, not only the deeds, but also the mistakes and misunderstandings.
I accept this momentary death, this is my easter and easter of history, but I believe in future and in the culture.