Arquivo para a ‘Noosfera’ Categoria
What is clarification for Charles H. Hinton
13
Nov
The writing that preceded quantum physics, hermeneutic philosophy and a new spirituality 
(or ancient in the sense of true), brought new and curious reasoning.
When speaking of a greater dimension of space (Higher Space) and greater dimension of Being (Heigher Being): “We have been subject to a limitation of the most absurd character. let us open our eyes and see the facts” (Hinton, 1888), appear simple but need been trained, said about himself: “I worked at the subject without the slightest success. All was mere formalism. But by adopting the simplest means, and by a more thorough knowledge of space, the whole flashed clear.” (idem)
Clear more: “We are conscious of somewhat higher than each individual man when we look at men. In some, this consciousness reaches an extreme pitch, and becomes a religious apprehension. But in none is it otherwise than instinctive. The apprehension is sufficiently definite to be certain. But it is not expressible to us in terms of the reason”.
Part of the physical aspect, the idea that “our apparent isolation as bodies of one another is by no means as necessary to assume as it would seem,” here his intuitive relationship with quantum physics that would only become reality at the beginning of the twentieth century admitting that at that moment it was only a possibility, but it added one more point: “and if we were to examine the matter closely, we should find a natural relationship that explained our consciousness to be limited as it is today” (Hinton, 1888)
Hilton states: “our apparent isolation as bodies of one another is by no means as necessary to assume as it would seem,” we may say we are related to the whole, make a mathematical argument for this. If spatial forms can only be symbolic of four-dimensional forms: and if we do not deal directly with spatial forms, but treat it only by symbols in the plane – as in analytic geometry – we are trying to obtain the perception of the upper space through symbols of symbols, and the task is hopeless “(Hinton, 1888).
He will say in an almost mystical whole, but compatible with the thought of Teilhard Chardin for example, “Instead of an abstraction, what we have to serve is a reality, for even our real things are only shadows. We are part of a great being, in whose service and with the love of whom, the greatest demands of duty are fulfilled. “(Hinton, 1888)
Then it will give the sentence: “The power to see with our bodily eye is limited to the three-dimensional section” (Hilton, 188) and will from there create its vision of the 4th. dimension: the Tesseractus.
Hinton, Charles H. (1888) The new era of thought. London: S. Sonnenschein & Co. (Chap. 7, 9, 10 and 11)
In 1888, Charles H. Hinton and the 4th. Dimension
12
Nov
The work of Charles H. Hinton of 1888 had three new aspects still today, little
or almost nothing touched by science: the end of the idea of absolute time, the question of consciousness (not only as historical) and a new conception of spirituality.
Kant’s idea that the property of being in space, as being a quality of any definable object, this will be important for empiricism and mechanicism in modernity, has as idea the apprehension of objects definable by our mental work, so the first idea arising it will be a way of seeing the mind as a mechanism.
Hilton makes this ideal of time and absolute space, derived from Kant, be rethought.
For this he discusses Kant’s idea of the property of being in space, as not so much a quality of any definable object, but as a means by which one obtains a grasp of definable objects, being a condition of our mental work.
Hilton does an ingenious job with the idea that space is a veil by which we see objects, in a positive reading of Kant, makes it a means by which we learn what is, that is, space is an instrument of the mind through and it is important to note that this was done well before the quantum view that time and space are relative, that Heisenberg was the first to announce it.
From this will be derived the idea that our consciousness, starting from the consciousness of ourselves (which will be the in-itself of Hegel) and our feelings will have a kind of direct and absolute value, to speak in the language of idealism, can not have values subjective, but only objective by connected and object-oriented (Hegel’s of the-self).
Divide this form of consciousness into two parts: “To some extent we can filter our experience of the external world and divide it into two parts.
We can determine the elements of the self and the realities “(Hilton, 1888), thus by the models of representations and” only by models and representations made in the material of the brain that the mind knows external changes “, a whole set of these models will form the representation in the mind of the world.
That is why Hilton will affirm: “it is often taken for granted that our awareness of ourselves and our own feelings has a kind of direct and absolute value,” so it is not by interacting with this world, nor by the feelings derived from it that we form the model, but by the representation of an “absolute” model
Hilton states about consciousness: “It turns out that the thought and feeling processes are connected to the brain. If the brain is disturbed, thoughts, visions, and sounds enter the consciousness that has no objective cause in the external world, “or whether it is possible by stochastic and random processes, or even effects with special construction for this, one can create not only the sensation, but also the relation with the objects, and are subjective.
Hilton says of this form, which is now called interactive, that the relation to objects: “They would be thoughts and imaginations, not observations of external facts” (Hinton, 1888), neither being hallucinations nor virtualities.
In the absence of categories Hilton himself will resort to the ether (aether), but today we could upgrade as fractals, intermediate dimensions between the line and the plane, he will say that it is even in this dimension, but in creating the idea of the fourth dimension, also suppose something between the plane and the cube, its tesseracto, that today is the hypercube.
Hinton, Charles H. (1888) The new era of thought. London: S. Sonnenschein & Co. (Chap. 7, 9, 10 and 11)
The Religion Between Fundamentalism and Pharisaism
10
Nov
It is understandable that many people gain a certain distrust of religion, unfortunately
because of what is practiced as such, it should be religare or re-link itself, not always is.
The logic of Being or onto-logical is linked to that which is, and that which is always is connected to existence, thus to reconnect should be to connect (link) life to what is favorable, although it is also part of life setbacks , losses and tribulations, but could be minor.
Fundamentalism is the interpretation of what a faith proclaims to the letter, without understanding complex aspects of context, conjunctural, social and cultural, I open a family to say that also ideologies can approach these aspects.
The Greeks said that this was the distance between the episteme, a set of knowledge built on a particular subject, which is different and often opposed to “doxa”, the opinion which is only a common personal interpretation, without the necessary foundation.
This problem can be solved with a good hermeneutics, ie dialogue in search of overcoming preconceptions, while the second is more dangerous pharisaicism, one can in the name of what is good and just, be practicing just the opposite, is the subversion of values.
In general it is associated with the search for power, fame and money, or simply to win a dispute, it will never have a hermeneutics and it is out of control many times.
But it is easier to identify it than the “doxa”; one can perceive by the attitudes and often by the word itself the distance between what is said and spoken, speaks of peace and makes war, speaks of the poor and does not He watches them, speaks of God but only to be admired.
In religious terms they are easy to find, the evangelist Mark (Mark 12: 38-19) shows Jesus’ concern: “Beware of the doctors of the Law! They like to walk in bright clothes, to be greeted in the public squares; they love the first seats in the synagogues and the best places at banquets, “but they do not see the Other, because deep down they are concerned only with themselve
Is it possible to rethink Brazil?
09
Nov
The political moment says no, but for those who think and can see these 
“temperate zones”, as Priest Antunes called it Rethinking Portugal, which is in the plural because there is “beyond political democracy, social democracy”, and the thinker affirms that “it was a mistake to think of the structures of general, atomized freedom,” says Priest Antunes to rethink Portugal.
Priest Antunes stated that “their formulators and apologists did not see – or saw it too well – that the” natural law “they advocated was, in fact, the right of the stronger, than the” invisible hand “that business would only increase the profits and profits of those already possessed, that the harmony, which they envisioned in the of the “natural laws” of the market of supply and demand, would in reality constitute a terrible disharmony if it were not corrected by the imperative of the common social welfare, that the freedom granted to all, in a great impetus of generosity, worked, in practice, only as the privilege of some “(Antunes, 2011).
For this reason, Priest Antunes explains: “For more than a century and a half, in order that” this freedom of heart could be translated into the effectiveness of the application, many struggles, harsh struggles were fought “, speaking of the struggles in Portugal.
“In the name of justice and equity, in the name of the history that was moving – or should be – in the sense of equality, in the name of the fraternity that we should all unite – especially the weakest and oppressed, the disinherited and those left on account: men, groups, classes and nations, “said Father Antunes about Portugal in the 1970s “To this day. It is today the combination of political democracy and social democracy that is the great concern of the most conscious and most critical, lucid and generous sector of all Humanity “(Antunes, 2011), but in Brazil the project has been postponed, and the moment which is still in wait, and seems delayed. What followed of the Carnation Revolution in Portugal was a moment of openness and lucidity, but with the entry into the European Community all this came to be shaken, with allegations of corruption in the José Sócrates government (2005-2009), and with the crisis financial crisis in 2010-2014, and named Troika intervention.
An European intervention that the Portuguese people called the Troika, composed of the European Commission, the European Central Bank and the IMF, which managed the financial crisis with many protests by the Portuguese. What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, politically if it is repressive it will be hateful, and the social thing almost unthinkable. It is necessary to update discourses, interpretations and authors, almost all dated references of the beginning of the century, who ignore the new media and new thinkers.
What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, the politician if he is repressive will be hateful, and the social unthinkable.
Will there be channels for dialogue with society? Is the press free? it seems that Rethinking Brazil at this moment is almost impossible, but we cannot anticipate the facts even if they are easily presumed, it is a political error that can worsen the fragile stage of Brazilian democracy, we would create a pre-truth or a pre-fact.
Priest Manuel Antunes and the State
06
Nov
Before rethinking the state, Antunes departs from Portugal, after delineating 
in the first pages the identity and fragilities of the people, without leaving the chauvinism or isolationism that was characteristic of a post-colonial period, says the thinker: “It is easy to on paper dozens and dozens of political parties. It is easy to make ideological proclamations as if they contain the ultimate and ultimate truth. It is easy to point out programs, innumerable and ideal, but that do not bite in the real “(Antunes, 2011, 38), highlights them once and for all.
It is going to rethink the Portuguese state, as it says “leaving the country we are”, not being possible to put aside: “our most serious problems: the Overseas, the emigration, the multiple delays that affect us in the political, social, economic, scientific, technological and cultural “(ibid., 38), stating that” for fifty years we lived in the hypertrophy of the State “, and this is valid not only in Europe but also in many state models contemporaries.
After parading the functions of the state, it will develop two lines of reflection on two opposing models: “a great line of cleavage rises before us: that separates the monopolist state from the pluralist state” (page 42), in which Brazil will also learn the lesson.
He says of the first: “radically centralizing, bureaucratic, jurisdictional and, at least, totalitarian,” he says of the lesson learned on May 25, that not even his supporters wanted to defend him, it may be said that he was already dead.
The second is: “the second radically decentralizing, taking the nation and society as they are with their inter vivos bodies truly alive, their social strata organizing themselves in the way that suits them and leaving to the free play of the market” , seems better and less bureaucratic, but “between these two extremes lies a wide range in which various combinations are possible” (page 43) is where he develops his ideas.
It will be called “temperate zones” in which “man can build an existence
more in accordance with its nature of being intelligent and free “(idem).
He then asks whether Portugal wants to live in this temperate zone, where the “ideological-affective principle of freedom, equality and fraternity, constantly in a critical review instance in its concrete applications and not reduced to an empty slogan or mere rhetorical discourse without content” which in many places gave rise not only to democratic discredit, but mainly.
Fight for peace, meekness and justice
02
Nov
The history of mankind is to this day a war story of the Same against the Other,
the book The Expulsion of the Other by Byung-Chul Han is nothing more than the realization of this reality. It is our destiny, a fatality, I think not, when peace has been spoken of most, if war is spoken of, peace can be thought of, the Earth as a human homeland.
The challenges are immense, and fears grow with each new authoritarian government, it is good to say there are also islands of the left and right-wing stronghold that are only “elected” people.
I do not think of resistance or opposition, I still think of transformation, the great setback that happens in all humanity, if it were located it would be easy to have only one reading: we can not go forward, the nostalgists say: “how good was those time” , which ?
To fight for peace must also be for justice and against all sorts of oppression, to magnify simple wisdom and to understand that it takes depth to be simple, a “sophistication” as Leonardo da Vinci said, and to establish a spirit of meekness where it is possible to think.
Not without realizing an excessive dose of authoritarianism is time to ask, what is the exact place of the state in everyday life? its abrupt interference even in the personal life is but a form of authoritarianism? we have cameras and radars every kilometer, it’s not an exaggeration.
Weapons for peace, does not make the slightest sense, more weapons more violence, never the other way around. They remember the biblical beatitudes Mt 5,5: “Blessed are the meek, for they shall possess the earth,” of course what you see today is power in the hand of rabid and authoritarian, but it is not the end.
The following long verse is practically a warning to justice Mt 5: 6: “Blessed are the hungry and righteous, for they shall be filled,” and further Matthew 5: 9: “those who promote peace, because they will be called children of God “, did humanism die? The fact that everyone, or at least a large part of humanity, has a perception that something needs to be done urgently to overcome the “dangers against humanity” challenges us.
There is an urgent need for global governance, not less urgent income distribution programs. The ecological collapse, and in the big metropolis also the urban demand global measures.
I remember the two beatitudes as a stimulus for those struggling for humanity suffer persecution, injustice and slander. Mt 5,11 “Blessed are you when they revile you and persecute you, and when they lie, they shall say all manner of evil against you for my sake,” that is Christianity, the rest wickedness
The cure of the blind from birth
26
Oct
In his Essay on Blindness (in brazilian edition of the Companhia das Letras, 2002), José
Saramago gives a very simple lesson on ontology: “Within us there is something that has no name, this is what we are”, social interaction, culture and politics reveals us gradually to others.
In a way we all see a little and we all have “blind spots” and we need the Other.
Among all the biblical miracles, certainly many consider the resurrection of Lazarus as something extraordinary, but I remember many cases of people who have been in a coma for years and come back to life, I consider the case of the most fantastic birth blind (John 9: 6- 7), why?
A person who has never seen does not have the functional cognitive part prepared to discern the worlds, until the 2 years are the sensations of distance and obstacles that are stimulated attached to the movements, until the child walks, until the age of the symbolic constructions where each object of the complex universe of things is identified.
Therefore to cure blindness, is ultimately to reconfigure the symbolic system of a blind, in a democracy means to grope from the “infantile” universe until reaching a symbolic universe of values that must be present in a mature democracy: respect, tolerance and discussions the symbolic universe.
We would say that democracy in Brazil has matured, it has had little space in history to develop, it is at the end of the critical age of adolescence, energetic parents seem to solve problems, but at the same time they distance youth from dialogue.
But there is another passage that is that of the blind Timaeus, who wants to be cured of blindness, is the case of some in Brazilian democracy, and asks Jesus: “Jesus, Son of David, have mercy on me!” Mk 10,49 ) and Jesus heals him and says, “Thy faith hath saved thee.”
The vow of those who have true faith and who want to cure true blindness can decide an election, if we want peace, justice and a country that will make us proud, we can reflect on our own blindness, the difficulty of seeing everything clearly and ask for healing
The expulsion of the Other
23
Oct
Byung-Chul Han’s gaze on contemporaneity could not be more authentic for the author of 
, the Salvation of the Beautiful and the Aroma of Time, among other books of course, but has in its first pages the relationship with all this and the beautiful: “If a flower had in itself its ontic fullness, it would not need to be contemplated” (Han, 2016, 13), this sentence is paradoxical but it is not, it is in his book “A expulsão do Outro” (the expulsion of the Other) (Han, 2016).
The author analyzes the question [in Max Scheler] of Saint Augustine to attribute “in a strange and dangerous way ° a necessity to plants:
“That men behold them, as if, through a knowledge of their being guided by love, they experienced something analogous to redemption” [Han apud Scheler, 2016, p. 13).
Han clarifies that knowledge seen in this way is redemption, but it should be noted that there is no way in this form to separate subject from object in contemplation, which is discussed at length in his other book, The Society of Fatigue. object while another.
In this the author distinguishes the simple news or information, “to which the dimension of otherness is utterly lacking” (idem, page 13), that which would be able to reveal a new world, a new understanding of what it really is, suddenly that the new one appears (idem).
Going back to Heidegger, he asserts that all this false objectivity means nothing other than “otherwise this blindness to events” (Han, 2016, 14).
Although his view is excessively pessimistic about the network and the digital, he is right in saying that “proximity brings in itself distance as its dialectical opposite. The elimination of distance does not generate more closeness, but rather destroys it “(Han, 2016, p.15) and pronounces it categorically, which in the absence of distance or the identical that it creates contains life.
He retakes the theme of another book “The Agony of Eros”, saying that “in pornography all bodies resemble” and the body is reduced to sexual does not know anything else.
He makes a quick analysis of the animation film Anomalisa (pictured above) made by Charlie Kaufman in 2015, which reveals the hell of the identical, puts the painting Golconda by René Magritte, the Belgian surrealist in his book “Swarm”.
The book also analyzes the terror of authenticity, fear and alienation before analyzing the language and thought of the Other, modern thought is nothing else as a consequence of the “forgetting of being”, the separation of subject and object, expulsion from the other.
HAN, Byung Chul. A expulsão do Outro (portuguese edition). Lisbon: Relógio d´água. 2016.
Heidegger and the Power
18
Oct
Although speculation can be made on the question of power in the concept of pre-existence
which is a response of Heidegger to rationalism, the being-for-the-end “does not originate first from a posture that sometimes happens, but belongs, in an essential way, to the presence of the presence, which in the disposition (of humor) is revealed in this or that way “(Heidegger, 2015, 327).
It is the idea that this being launched, the presence “exists for its end” (idem), the for it is highlighted because it is in the relation with the concept para-si of Hegel, and through this it would be possible to make the speculation of what is in fact the relation Heidegger sees with power, from the presence.
The path we are going to take is more direct, because Heidegger directly analyzed this question, studying the question of the Will to Power in Nietzsche, and the eternal return that indirectly made the analysis in the eternal state and we want to deepen the concept
The affirmation that in our instincts are always present the ideas of will to power, eternal return (in German Ewige Wiederkehr) and superman (in German übermensch), and the last two are driven by the will to power, therefore its main category.
The entity for Nietzsche is not thought as being, but as wanting inherent to the will, so the being that always wants itself in an unstable and insatiable way is what makes it, a metaphysical entity of wanting and not necessarily of Being.
In Nietzsche it is a “makes who you are” worth and not the Socratic principle “know thyself” which is closer to the ontological being, and Heidegger will propose the “confrontation” which is the revision of the original reasoning of thought Western world, around the essence and its necessity, described as follows: “If a more original consideration of being must become necessary from a historical urgency of Western man, then such thinking can only happen in confrontation with the first beginning of Western thought.
This confrontation takes place fully, “it remains closed in its essence and necessity, while the greatness, that is, the simplicity and purity of the fundamental affective tone of thought and the power of proper saying, refuse for us “(Heidegger, 2015). , pp. 479).
It is not by chance that the Nietzschean Brazilian Oswaldo Giacóia Jr wrote “Urgent Heidegger: an introduction to a new thinking” (GIACÓIA Jr, 2013), which is a very precise guide for reading Heidegger, clarifies that Heidegger intends to resume an even more ” originating from that which was experienced in Greece … “(Giacóia Jr, 2013, p. 46), to correspond to the truth of Being as unveiling (alétheia) would still say a return to its essence.
In this context the Being, in a new poesis (the creative and infinite way of thinking the Being), owes above all the will to power that is present in the messianism and mythology of all contemporary thought, source of the authoritarian bases of doing politics and of society.
The eternal return is the most fragile concept, there is no question of historical consciousness or of time, which profoundly differentiates Heidegger’s hermeneutic circle.
GIACOIA JÚNIOR. Oswaldo. Heidegger urgente (Heidegger urgent – Introduction to a new thinking). Brazil, S.P. Três Estrelas, 2013. HEIDEGGER, M. Ser e tempo, 10a. edição, Trad. Revisada de Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
Dasein and reason
17
Oct
Before entering into the concept of being-in-the-world, a provisional translation of Dasein, it is necessary to understand the extent to which ontology distances itself from Cartesian rationalism, at which point it approaches, for those who desire a deeper dive “Cartesian Meditations” (post) since Husserl was Heidegger’s teacher and he kept some concepts.
The two well-known Cartesian categories for something are res extensia and res cogitans, about which Heidegger wrote: “Doubtless this [with regard to God] needs production and preservation, but within the created entities [or only considering these ] … there is something that needs no other entity, in regard to the production and conservation of creatures, for example of man.
These substances are two: the res cogitans and the res extensa “(Heidegger, 2015, p.144). Thus the Cartesian dualism is not only between two finite substances, which are naturally distinct, but between the two finites and the infinite, and Heidegger clarifies immediately after returning to the medieval ontology, sometimes called fundamental or ontotheology by other authors, the question (Heidegger, 2015, 145), that is, “in the affirmations God is or the world is, we preach the being … the word ‘is’ can not indicate the being each time referred to in the same sense (αυυωυúς, unívoce), since between both there is an infinite difference of bein.
If the meaning of ‘is’ was univocal, then the servant would have the same sense of not created or the uncreated would be demoted to a servant “(idem). It solves the quarrel of the universal, between realists and nominalists, “Being does not perform the function of a simple name [the nominalists thought], since in both cases it is understood to be” (ibid.).
Explicit and surpasses scholasticism ” positive sense of the signification of the s’ as an ‘analogical’ meaning to distinguish it from univocal or merely synonymous signification “(ibid.).
The quotes are of Heidegger’s own to indicate the analogy of being as substance, and extending to contemporaneity neither the analog nor digital are to be, belong only to the ontic, or in our designation to the artifacts.
Finally, it underscores the Cartesian ontology that “falls far short of scholasticism” which left the sense of being and the character of the “universality” of that meaning contained in the idea of substantiality “(ibid.), While acknowledging that even medieval ontology questioned very little this sense.
Although Descartes is able to recover in some respects, he notes for his time and is worth even today, we have not even freed ourselves from the crisis of European thought of the last century, “the Cartesian ontology of the world is still today in force in its fundamental principles”, materiality.
Heidegger, M. Ser e Tempo (Being and time), 10a. Brazilian edition, Trad. Revised by Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
