Arquivo para a ‘Museology’ Categoria
Cogito wounded and political
25
Aug
Paul Ricoeur is one of the few current French philosophers (died in 2005)
who not only reads and translates from German and English, but also speaks to international currents of thought as diverse as German phenomenology (was translator of Ideas I of Husserl in 1950), to Gadamer’s hermeneutics or the English analytical philosophy and American.
Its flagship book, Soi-même comme un autre (national translation The oneself as another is bad), brought inscribed his beautiful title both on the issue of identity (Soi-même) as his invention of identity through otherness : comme un autre, emphasizing both the metaphorical dimension as well as ethics of this invention, metaphors are in his book: the living metaphor.
Opposing the “exaltation of the Cogito” in Cogito wounded a “broken” (brisé) or “injured” (blessé) as already wrote in the preface to himself as another.
This decline is both the seizure of a much larger unit, even if never totalizable the subject: a unit that is established in every action, in every work, such as the reintroduction of the subject and the world, surpassing the subjects and objects separation.
In politics the cogito injured, is the impossibility (if we are not able to see how Other (comme un autre), the result is a dialogue sometimes confrontational other times of silence, under an even greater suspicion.
Ricoeur distrusts the same tendency to a totalizing hubris and distrusted the Cartesian solipsism, he saw an uncritical application, that is, beyond its limits, the recent anticartesianos paradigms of which hybridity is the worst aspect.
Political dialogue is not hybridity, not composing speeches and exchanges of favors, in a sense, is discussion and clash in another discovery of shared values and thoughts.
Aesthectic of Hegel
12
Aug
I was interested in studying the issue of religion in Hegel, motivated
by the book of Paul Ricoeur “Lectures on Ideology and Utopia” (1986), and also the question of Misericordy and Fraternity which came to be published in a book about “Misericórdia e Fraternidade” made by a group of brazilian´s intellectuals willing to put a scholarly light on the papal´s Bull “Misericordiae vultus” launched in connection with the Jubilee year of Misericordy in Catholic Church.
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I come across a quote in an old volume of Hegel thinkers collection on the aesthetic: “For us, art is no longer the highest form that the truth chooses to assert its existence” (p. 126), and more ” in the hierarchy of the means used to express the absolute, religion and stemmed culture of reason hold the highest degree, higher than the art “(p. 43) and then a near death sentence:” the present tense conditions not they are favorable to art “(p. 44).
But then it would not be appropriate to ask: what kind of art has survived, or rather aesthetic we can say that is the aesthetic of today? I see two answers only outlined a paraphrased Hegel himself is from the “truly real,” although this separate the sensible reality and the reality of art, and the second existential: because you can not order the death of art since even in the silence of our existence, it remains alive inside of poets, artists and singers, although mambembes (popular circus) are there.
What is limited to Hegel, since “is a representation of a meaning that is not conjugated with the expression, the representation remains always a difference between idea and form” (p. 101), but which at the bottom is the idealist problem of art.
The idea that it is possible to abstract from reality the sublime, as if it were non-existent in the sensitive representation is contrasted by its “existence” since art expresses Being even nonexistent and paradoxically, because if there is an expression, it is sensitive, that is their condition of existence.
We are required to agree with Hegel: “To make the proper matter, will be up to the monstrous, disfigures to form, it is produced the grotesque” (idem), but all these traits posed by Hegel are but his denial of sublime, the attempted destruction of art and beauty, which confirm the existence “in the depths of all that, in art, can be entitled to call harmonious, the absurd and contradictory survives” (Adorno, T., Theory Aesthetics, p. 130).
Hegel, G. W. Aesthetics. Oxford: Clarendon Press, 1973. (for download) (pages of the brazilian edition).
Opening of the Olympics game and Brazil´s view
05
Aug
Unlike the World Cup, the Olympics inspire me little, but I fear that the opening
party can today be a fiasco, because we have a reading of aliens our own culture: mulatto, indigenous folklore and Northeast and perhaps something of European miscegenation, but what is the reading that we do in our society?
I remembered the book Theodore Dalrymple: “Our culture … or what’s left of it,” not finished reading the holidays because they were short of all but one chapter of the psychiatrist and writer caught my attention: “How to read a society”.
Starts counting the period went to the Iron Curtain and was carrying a book La Russie Marques de Custine published in 1843, and that made me see that under the then Communist world was a Russia was a country originates, since all early part of the book was to describe the origins of Russia and second, the author gives you clues of the true Russia.
I think it’s possible this reading to Brazil, if we think of the colonial divisions of hereditary captaincies, the purpose of the Olympics found curious caravels coming arrival of the Sagres School, who knows we may present something more dignified than in the World Cup.
Step six pages of communism, to the party that will describe the work of Alexis de Tocqueville published in 1835: Memoire sur le Paupérisme published shortly after his famous Democracy in America.
As a doctor used to go on the outskirts, he points a Tocqueville paradox when visiting England, the country of Dalrymple, a sixth of the population were beggars, he “found not only the physical filth, but also emotional and moral degradation” (p. 218).
The parallel between the authors Custine and Tocqueville’s view on companies apparently parallel the same interaction “between cultic, political regime and human character” (p. 219), and maybe this will help read the Brazilian society.
In presenting picturesquely our culture, we removed the cultural dignity of indigenous, black and also Europeans and migrants who have made this their country, Brazil beautiful and so has their culture is under the rubble since the arrival of the caravels to politics current, on the outskirts abandoned to their fate
(Português) Reformas pombalinas e a bandeira
13
May
Positivismo e o diálogo cínico
As bases do pensamento jurídico brasileiro repousa em muitos casos no positivismo que não tem nada com a cultura brasileira, com nossas raízes, porém tem muito a ver com o sistema educacional do Marques de Pombal, e as chamadas reformas pombalinas feita primeiro em Portugal e depois no Brasil.
As reformas pombalinas feitas na educação brasileira do ano 1750 a 1777, feita no período colonial, para banir o trabalho missionário principalmente o jesuíta que tem fortes raízes educacionais, e implantar bases iluministas e positivistas na educação de Portugal e também de suas colônias.
Por volta dos anos 1700, D. José I, rei de Portugal nomeia seu ministro Sebastião José de Carvalho e Melo, o Marques de Pombal, visando recuperar a economia decadente, modernizar a cultura portuguesa, criando assim um chamado “Pacto Colonial”.
Fato desconhecido na historiografia brasileira, Pombal declara o fim da escravidão de Índios, principalmente no Maranhão, e com o pretexto que estes escravizam os índios (na verdade eram coniventes com os coronéis), expulsaram os jesuítas, causando aquilo que Fernando Azevedo chama de : “a primeira grande e desastrosa reforma de ensino no Brasil”.
Modificou o ensino e criou as aulas régias ou avulsas de Latim, Grego, Filosofia e Retórica, que deveriam substituir os extintos colégios jesuítas e criou a figura do “Diretor Geral dos Estudos”, para nomear e fiscalizar a ação dos professores, introduzindo um ilustracionismo positivista.
Ainda o verdadeiro problema a se resolver não foi, o ensino fundamental permaneceu desvinculado da realidade, enquanto o secundário e superior busca o modelo do mundo “civilizado” principalmente fundamentado na Universidade de Coimbra.
O lema da bandeira nacional lembra estes fundamentos de um ensino iluminista, mas com bases positivistas, e que é uma redução do lema do filósofo francês Augusto Comte (1788-1857), que diz: “O amor por princípio e a ordem por base, o progresso por fim”, embora tivesse sido incluído na bandeira na Proclamação da República, é colonial e francês.
Peace is no war?
03
May
The long period from the emperor’s announcement Augustus (27 BC)
the end of the civil wars that lasted until the death of Emperor Marcus Aurelius in 180 AD is called the Pax Romana, which is actually a negative view of peace because it means submission by weapons of subjugated peoples.
Yet this time the Romans lived under constant threat of barbarian invasions in their limits, and both Gaul is submitted from 58 BC to 51 BC by Julius Caesar, who also submits the Rhenish Germany.
This kind of peace, was used to Pax Romana expression trying to give a sense of security, order and progress for all people, but that hid the expression.
Also the right Roman font and set of legal rules used in Rome and then applied to the entire territory of the Roman Empire and the Western Roman Empire in 476 A.D., the territory of the Eastern Roman Empire.
He continued to influence even after 476, and in the judicial order of several western kingdoms after the barbarian invasions, with a rediscovery of this by Roman jurists in the twelfth century, called the Civil Law Department.
But the medieval period still have many wars and treaties of “peace”, but remained negative concept of “pax romana” as the absence of war.
One might think a concept of peace overcoming warmongering culture? create a “culture of peace” between peoples and nations?
we will see several wars and peace treaties until the twentieth century
Brazilian Modern Week´ 22
20
Apr
The Brazil 1922 was a foreshadow of what could happen in the 30s, 
but a group of intellectuals tried positive way of looking at the future breaking with the Caboclo nihilism name I prefer than “ontology of abandonment” already mentioned in previous posts, the period has analyzed Machado to Lima Barreto. Martin Vasques da Cunha says that Sergio Buarque de Holanda, then just a literary critic visited Lima Barreto already ill in 1921, and in a strange conversation for the two requested support to a Manifesto of a Modernist Movement launched by a group of several intellectuals several areas.
After listening to him talk to other Turkish magazine Klaxon, it ironic between several things would have said to the French poet Paul Verlaine saying, “This indeed was a poet. He drank like a goat .. “and according to Cunha (p. 164)” Days later, Lima publish an article in which solemnly despised paulistanos ideals, stating that he knew had long been, what was this “futurism” that both defended “.
Far from being just a break, there were these young Art Week 22, a literary desire that can be defined didactically in two ways: to find a national identity and second announce a more promising future for the country.
The tables Abapuru and Carnival in Tarsila do Amaral Madureira show these two trends, while the table Post 1928 shows a Brazil still colonial.
The Antropófogo Manifesto, who coined several famous phrases like: “Tupi or not Tupi that is the question” (Tupi is Brazilian indians), “If God is the consciousness of the Uncreated Universe, Guaraci is the mother of the living. Jaci is the mother of vegetables “among others and who also had the brothers Oswald and Mario de Andrade, who wrote Paulicéia Desvairada (1922) and Macunaíma (1928) (a screenplay).
There are many analysts who take off this week of Brazilian culture, we will return to Inconfides Miners (moviment to Brazilian´s libertation), Thomas Antonio Gonzaga and Claudio Manuel da Costa.
Brazil rediscovered Grandes Sertões: Veredas
18
Apr
The 1956 Brazil began to democratize, and the most important in the literature
is a new and innovative look at the interior of the country, 600 pages of Guimarães Rosa, as well as a linguistic experimentalism of early modernism (back to its in other post)
The book Grande Sertao: Veredas, has something of philosophy and mystery it comes to “announce” the death itself, speaks of the symbolic river crossing and the hinterland of Riobaldo, a curious and inexplicable love for Diadorim, which mingles beauty and fear, there is a being and non-being, the truth of living a lie, there seems to be a covenant between language and poetry.
A former roughneck is the narrator character of the book, here longer a novelty because it leaves the character speaking, Riobaldo known by nicknames Tatarana or Urutu White, and he will talking about an oral speech on popular things, such as:
– The devil exist or not … and will say (…) Well, the devil regulates its black state in the creatures, in women, in men, even the children – I say. (…) And the uses, the plants, the waters, the earth, the wind … manures … The devil in the street, in the middle of redemunho … (Rose, 2001, p. 26).
– Will doing a story about good people as well: “You think and do not think. Everything is and is not … Almost any more serious criminal fierce, it is always very good husband, good son, good father, good friend-of-your-friends! I know these. But it has the later – and God together. I saw a lot of clouds “(Rose, 2001, p. 27).
– But see little distance at all: “So that needs to choose: either we get weaves to live in common scoundrel, or take care of one religion only. I could be: priest priest, if not head of gunmen; for other things I was not given birth. “(Rose, 2001, p. 31).
– Shows the paradoxes between good and evil: “Want good too hard, uncertain way, may already be wondering if evil, why begin. These men! All drew the world to himself, to fix repair. But each one sees and understands things dum his way. “(Rose, 2001, p. 33).
– Their friendship and relationship with Diadorim: “Diadorim and I, both of us. We gave passeios.Com so we differed from others – because roughneck is not much of continued conversation nor close friendships:. Well they mix and desmisturam of chance, but each one is done for himself “( rose, 2001, p. 45)
Cross the river, being and non-being and always be in a selfless love, April 18, 2016.
Die Zaha Hadid
04
Apr
Died last Saturday to British-Iraqi Zaha Hadid, I was 65 and was being
treated for bronchitis in a hospital in Miami (USA).
Hadid created the famous Water Park of the 2012 London Olympics which was mobile and could be completely refurbished, as was done in the stands of the Arena Corinthians and their projects are spread across countries like Germany, Hong Kong and Azerbaijan.
In Brazil, the architect created only one of frife Melissa sandal, in 2008.
In 2004, she was the first woman to win the Pritzker Prize, the most important area, considered the “Nobel of architecture.”
It was also honored with the Gold Medal of the Royal Institute of British Architects in recognition of his work, when he declared: “Today we see all the time more established architects But this does not mean it’s easy Sometimes the challenges.. they are immense. There was a tremendous change in recent years and we will continue with this progress “on women’s participation.
Its first major project was the Vitra Fire Station in Weila am Rhein, Germany, Riba Stirling Prize was won twice in 2010 at the Maxxi Museum project in Rome in 2011 by Evelyn Grace Academy project in Brixton, London.
Its most futuristic project was never built, The Peak Leisure Club of Hong Kong, made in 1983, was based on a granite mountain to build up traffic always congested Hong Kong (photo).
