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Arquivo para a ‘Noosfera’ Categoria

The cultural and spiritual crisis

23 Jan

A modernity divided into objective and subjective questions that no man is inseparable, the first because he must have concrete relations with the same objects that are intangible, or object of a form of thought that is also subjective, as or thought about a concrete object, being thought is subjective.
The fundamental problem is that every form of thinking must clearly define or think about that object and is accepted as established knowledge, an epistle and not an opinion anymore (the doxa of games) and what is possible to think again, that is , epicenter of the current crisis.
It does not know what is right or what is the established thought about a given object, or if it is an epistemic tradition about it, nor is it known what is the fact of new possibilities of thinking about it, it is a crisis in general , like any attempt at a spiritual or meditative tone on a subject, appears only as an escape from reality and there is nothing new.
Change as a basis for thought or voluntary attitude, we will change because it is not good, neither the attitude or dox, creating a word for the epistemic dialogue that must be one or the other episteme, this is a relationship with tradition, but that allows change, finally the new.
No spiritual aspect means knowing what you have done until today, as a religion and relationship with what is natural, or super-natural and what contemporary reality exists, a concrete relationship (erroneously called exposure, as it is spiritual) with needs and contemporary thought itself with threats of change.
There is nothing new, nor realistic pragmatism, nor spiritual escape, it produces neither true action nor contemplation.

 

Identity in the view of a mystic

22 Jan
Chiara Lubich, born in Italy on January 22, 1920, would be 100 years old today, among many teachings I found in her philosophy, 
this one is still little known and seems appropriate to the moment of humanity, because it speaks of 
identity, and begins by commenting on Hegel, this writing it was almost burned were it not for a 
person who hid it in a safe.

October 24, 1974
... (original text in Italian)

egel: non é vero che l´essere che existe é statico, ma dinamico. Tra l´essere e il il non essere, viene fuori il divenire. Tesi, antitesi, sintesi. Il nulla serve, perché se non serebbe l divenire. Il nulla adquista um valoe filosófico, um ruolo particolare. Aplicando uma “concezione trinitária” (cóse disse lui), c´é l´essere, il non essere ed il divenire. Il divenire non é qualcose imperfetta, ma la sintesi ta l´essere ed il non essere. Non si puó sostenere completamente il princípio di identitá perché essere e non essere non si appongono assolutament, perché trovano la síntese nel divenire.

… (free translate)

Hegel:
It is not true that the being that exists is static, but dynamic. Between being and non-being, becoming arises. 
Thesis, antithesis, synthesis. None of this is necessary, because it would not be possible to do so. None of this has a 
philosophical value, a particular role. 
When applying a "Trinitarian conception" (as he said), there is being, not being and becoming. 
Becoming (becoming) is not imperfect, but the synthesis of being and non-being. 
The principle of identity cannot be fully supported, because being and non-being are not at all opposed (they cannot be fixed), 
because they find meaning in the synthesis in becoming.
This not only overturns the theses that seek fixed identities and call them liquid or corrupt identities that admit a non-being of dialogue, in fact they are the inspiring source for a more integrated world.
 

The complexity, the infinite and God

17 Jan

Except for areas such as art and sectors of astrophysics, the rest of scientific research is a prisoner of its own methodologies, designed to “maintain the balance of discourse by banishing contradiction and wandering; controlled or guided all developments of thought, but it itself stood out as impossible to solve. ”(Morin, 2008, pp. 80-81).

It does not mean, of course, to destroy the balance and rationality of human thought, but to let it penetrate: in a sense of the simplest, the most elementary, the most ‘childish’: changing the basis of reasoning, the associative relations, and repulsive among some early concepts, but upon which the whole structure of reasoning and all possible discursive developments depend. And that is, by the way, the most difficult. ” (Morin, 2008, p. 82).

So we start from the “childish” idea of ​​infinity, but which is the great scientific complexity of modern thinking as well, the immensity of the universe that is 96% mass and dark energy is still mysterious, but it may help us and finally the idea that in this infinity there is more than one energy, there is a living Being that precedes the universe itself can be another generous “childish idea”: God.

The eschatology that derives from these two fundamentals, a mysterious universe and a Being that precedes everything (in Christian eschatology is a Trinitarian God, who is also the ‘divine man’ Jesus), can give us a new dialogue in which what we think about matter. , spirit and science can change.

The essential relationship of God through Jesus with the world has as its crucial point the substitution of the metaphor of the lamb that Abraham killed in place of his son (the origin of God’s lamb comes from there), and is manifested by the evangelist John about John the Baptist ( Jn 1:29) who saw Jesus approach and said, “Behold the Lamb of God, who taketh away the sin of the world.”

The Josefa d’Obidos painting that we have already posted here by virtue of building a hologram installation is depicted above.

 

Totality and infinit

16 Jan

The complex is fundamental for understanding wholeness, Edgard Morin wrote: “Only complex thinking can civilize our thinking” (Morin, 2008, p. 23), in the absence of a totalizing and comprehensive discourse, complex thinking itself is.

Giordano Bruno was the first to intuit that the infinite was fundamental to the nascent modern thought, but this one took refuge in the rational dualism (objectivism x subjectivism) and in the human finite that does not admit the mystery and the infinite present in the cosmic totality.

Current thinking, thanks to the physical complexity that came from quanta and relativity theory, is launched into the depths of the universe to think about matter and dark energy and their new and eccentric phenomena that challenge current models of physics, science, and maybe religion.

Edgar Morin, before reflecting on the paradigmatic turn, says that the West “the fruitful child of the schizophrenic Cartesian dichotomy and clerical puritanism, also commands the double aspect of Western praxis, on the one hand anthropocentric, ethnocentric, egocentric since it is the subject ( because based on the self-worship of the subject: man, nation or ethnicity, individual) by another and correlatively manipulative, icy “objective” since it is the object ”(Morin, 2008, p. 81).

Without considering themselves dogmatic, arrogant, and self-referential, this thought, even when projecting to the Infinite, even appealing to God and even invoking dialogue, is itself arrogant, the slightest amount of questioning enough to note arrogance.

Now, even for the religious to admit the mystery, it is indispensable to admit the idea of ​​God and the infinite, while for the “rational” thought (not the dogmatic rationalism) to admit the complexity of the phenomena is only to make serious science and to investigate the reality, nature on the one hand, and to admit man’s place within it is the only possibility of overcoming the objectivist and egocentric arrogance of modern thinking.

The infinite that is also claimed by current thinkers such as Ricoeur, Lévinas who explained the sense of alterity before the Infinite: “The idea of ​​infinity does not start from Me, nor from a need for the Self that accurately assesses its emptiness. In it the movement starts from the thought, not from the thinker. ”(Levinas, 1988, p. 49).

LEVINAS, Emmanuel. Totalidade e infinito. Tradução José Pinto Ribeiro, Lisboa- Portugal, Edições 70, 1988.

 

 

Bruno, besides the heretic

15 Jan

I read in my youth Giordano Bruno’s “La cena de las cenizas”, one of six dialogues written in Italian, written during his two-year stay in London (1583-1585).

The Dominican priest discussed the Copernican Revolution in this book, and although he was accused of heretic, his discussion was no other than Christian eschatology in his worldview beyond his time glimpsing the ways of the infinite world and his view of God.

He paid with his own life, being burned alive on February 17, 1600 in Rome, but all his commentators claim that their dialogue opened the way for a new link between the paths of cosmology and philosophy, but contrary to the medieval Christian worldview.

His philosophy went beyond the limitations of reason (mathematical and logical) using for his bold vision an amalgamation of basic facts and cosmic reality, but without neglecting a reflection that led to humanistic action.

Also fleeing empiricism and using mental experiments from which he deduced the ramifications of his worldview, some interpreters claim that he used reasoning similar to what Einstein used for his intuitions about the universe.

Referring to the cosmos as infinite reality, Bruno went beyond the spheres of Aristotle and Ptolemy, to him as well as to Kepler, Paracelsus and Nicolas de Cusa the universe is a living being that holds an essential unity that unites all particular beings, which are but emanations of the whole, this cosmological view influenced the entire Renaissance.

His worldview, which did not triumph in the Renaissance, perished and was interrupted by the emergence of Cartesian reason, Hume’s idealism and empiricism, but deserves to be reread and studied as a strong influence on Renaissance thought.

Here’s what was said about Giordano Bruno in the famous cosmos series:

https://www.youtube.com/watch?time_continue=6&v=XzTREw3AKEQ&feature=emb_logo

 

 

 

 

Complex thinking

14 Jan

Nothing favors obscurantism more than the idea that is possible to make what is complex simpler, ignore the organicity of social, ecological and cultural problems and how they compose themselves.

Complex thinking is born from the idea of nature and the universe as organisms that are increasingly mysterious and whose structure is gradually revealed, through the hard work of those who first admit the complexity of phenomena and second resist temptation to simplify them by imagining that simple solutions and ideas would be enough to solve them.

Man himself is but a complexification of nature, they agree with this not only the most elaborate scientific thought but also theologians like Teilhard Chardin.

Scientific simplification is called reductionism, religious simplification reductionism, cultural and social simplification has no specific name, but it can be said that it is confused with ignorance and dualism.

Morin explains in Introduction to Complex Thinking: “the ancient pathology of thought gave an independent life to the myths and gods it created. The modern pathology of the spirit is in the hypersimplification that makes it blind in the face of the complexity of the real” (Morin, 2008 p. 22).

In the scientific field explains it epistemological blindness: “Those disputed between Popper, Kuhn, Lakatos, Feyerabend, etc., are ignored. Now this blindness is part of our barbarism. It makes us understand that we are always in the barbaric age of ideas. We are always in the prehistory of the human spirit.” (Morin, 2008, p. 23).

Nothing more complex than reducing it to the simple, as Bachelard stated, there is no simple, there is only simplified, which most often mutilates and deforms the phenomenon, inducing thought to obscure liquidity.

Morin, E. (2008) Introduction to complex thinking. 5th. ed. Lisbon: Institute Piaget.

 

Humility and Authority

10 Jan

Nietzsche’s stereotype about contemporary morality by establishing the difference between that of slaves/flock sage ness, humility and piety and that of the lords that is that of joy, inventiveness and life, may seem exaggerated but it is that idealism created, and was strengthened by the statutes of the state, the Individual and reductionist scientificism.

The Kant philosopher of idealism proclaimed two ideas about humility, the first about moral humility that “is the feeling of smallness of our value, compared to the law” and the second that is “the claim that, through renunciation, acquire some moral value, hidden moral value”, with a little analysis it is clear that it is a false humility, used for power.

It is possible to establish a fair relationship of authority with humility, although this relationship is not simple, it is possible when done as a service, detachment and potential for it to exercise, so it is not a mushy humility, since it is not necessary to be aware of authority.

The biblical example is very illustrative for this, Jesus’ authority before the people and the disciples was never made as a power structure, but with the authority of those who know the value and “potential” he has to exercise it, but by asking to be baptized by John the Baptist and washing the feet of the apostles exercised a humility of true authority.

Contemporary society needs less authoritarianism and more authority with humility.

 

Truths and Fallacies of Humility

09 Jan

It is common thought that humility would be a kind of wisdom revealed only to the humble in the strictu sense of the word, so it is linked to a lack of knowledge, instruction and therefore truth, this is not humility, but only and only. ignorance.

There is still a medieval type of thinking: “the attitude of voluntary abjection in the face of man’s miserable and sinful nature” seems religious, but if this is so, the apostle Paul says more clearly, according to Nicola Abbagnano’s Dictionary of Philosophy, she is “the lack of spirit of competition and boasting”, which is present in various domains, even the religious one.

André Comte-Sponville, in his Philosophical Dictionary helps to discern: “Humility should not be confused, therefore, with self-hatred (I add self-pity), even less with servility or lowliness”.

The humble man does not believe himself inferior to others: he no longer believes himself superior.

Do not ignore what is worth .. or may be worth… ”, so many arrogant criticize the lack if humility that they themselves are carriers. Finally I want to add a stronger philosophical argument, Nietzsche’s disagreement with Socratic philosophy (like, I only know that I know nothing), Nietzsche argued that the Socratic consideration of tragic art (he defended tragedy and criticized its concealment), never It tells the truth, since by constructing a set of conceptual values ​​about life, it impoverishes and diminishes it.

Interestingly, the philosopher of the “death of God” states that life cannot be evaluated by the living, because as part of it they cannot judge it, being an illusion of reality.

The lesson about Nietzsche de Eric L. Dodson is good initialization about Nietzsche:

https://www.youtube.com/watch?v=S4baePsCT_E

 

A re-reading of the three wise men

03 Jan

In times of fundamentalism and religious intolerance, a re-reading of the Magi that they have adopted and also “contemplating” the birth of Jesus is essential for dialogue.
The first necessary is that God has communicated with the “wizards” of the East, he can reopen closed hearts for reconnection (religion of the Latin verb religare which is to reconnect), for they were not even religious in the conventional sense, but
magicians and God reconnected them.
The second is that the divine communication was through stars, which means that they could understand this language and that God spoke in their human language, that is, there are forms beyond the dogmatic communication between God and men, even non-believers.
Cosmology is an ancient and fundamental part of philosophy, its evolution and composition studies the universe, and comes from antiquity, the pre-Socratics studied it, also seek the explanation of the origin and transformation of nature and the universe and build myths and divinity, creating a relationship between mortal and imortal beings.
So God is not so indiferente to this, a universal proposition should not disregard cosmology, and if one wishes to construct a cosmogony, that is the beginning and end of all life, then an eschatology is also constructed, and Christian eschatology may be related to Is not this, after all, God the beginning and the end of everything?
Thesecond re-reading, the question about of the stars, in fact even today they are looking for cosmological evidences ofthe star that the Magi followed, a star, a come t, this could help to date Christmas of a more precise date.
Theologians such as Teilhard Chardin did not fail to consider the cosmological hypothesis, and the notion of a Christ-centered universe helps a non-fundamentalist interpretation of a more complex eschatology, and so we have recourse in the previous post (in 1 / 4 /2019) to St. Gregory of Nazianzen.
The third is that the magi were “contemplating” the boy-God, in addition to the active vita, Hannah Arendt also spoke of her in The Human Condition (published in 1956, with Brazilian edition of 2009), which comes from the conference Work, Work and Action (Brazilian publication of 2006), but already spoke of this question Aristotle in the bios politikos and the vita negotiosa or actuosa in Augustine, and, recently Byung Chull Han in The society of the fatigue.
But they did not come to worship only, where the element offered incense is essentially this, but also brought gold in the sense of wealth and myrrh in the sense of sacrifices offered.
Magi should signify the opening of Christianity to other languages ​​which are also an expression of the infinite, of the universe, and of the sacredly constructed life in all and in all.

 

The Essentials List

02 Jan

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.