Arquivo para a ‘Noosfera’ Categoria
Time of change in the cosmic sphere
02
Mar
A time of real change is always a time when nature and life itself 
are transformed creating a deeper cosmogenesis that also develops in consciousness, we have already reached Mars with our apparatuses and we are approaching Venus in the cosmos, in earthly life already we know how the dinosaurs became extinct and in fact it was a meteor, studies of the cosmos are advancing.
This is because life is linked to consciousness, and in phenomenology it is always awareness of something, but it is not separate from the metaphysics in which the very conception of Being, Nature and Cosmos evolve, also in the spiritual aspect.
One of the theologians who never separated spiritual evolution from the evolution of the “species” was Teilhard Chardin (here we use an Aristotelian-Darwinian term not to confuse, but to explain), for him, however, following the path of Patrística (the wise saints at the beginning church) and Scholastics (Tomás de Aquino, Santo Anselmo and now the recovered and saint Duns Scotus), what happens is the complexification of Nature in its hominization (The Human Phenomenon).
Here we begin the explanation of what we call an aortic mutation, which can happen on a new scale at this present moment, not because of the virus but because of the universe but of Nature (capitalized here to make it also sacred), affirms Chardin in the nascent young land : “In the most solid rocks, it is possible to distinguish, in vague symmetry with the metamorphosis of living beings, a perpetual transformation of mineral species” (Chardin, 1965, p. 51), this at first led him to be condemned as “ pantheistic ”, but a more attentive reading, he explains the process.
The pre-life was immersed (we could say already in a germ) in the atom, but where there is already life, we find a spectrum of chemical elements in which its elements are differentiated (the chemical term for this is polymerization, formation of macromolecules by the union from the simpler ones), this pre-life “over the abyss of the past, let’s observe its color, which is changing. From age to age, the tone revives. Something will break out on Earth, no longer nascent, but youthful: life! This is Life! ” (Chardin, 1965, p. 58), the Earth would have remained quite cold so that the chains of carbonaceous molecules (organic molecule) could form and survive on its surface.
The Earth was then watery and tiny beings begin to form here and there, and an amazing mass of organized matter appears the last (or rather the penultimate) layer in the order of time, of the envelopes of our planet: the Biosphere (Chardin , 1965, p. 63).]
This evolution from the inorganic to the organic is the mutation called Aorganic, and it will continue, one day it will be able to change the face of the planet and this is part of human evolution as well.
The dangers of change exist, not only because of a virus that forces human nature to adapt, but an asteroid (the cause pointed out by the extinction of the dinosaurs) can reach us, the dreaded asteroid Apophis (photo), formed by a gigantic rock exists and is being observed by astronomers, its dreaded approach will be in 2029, of course it is not expected to reach us.
Chardin, T. (1965). O fenômeno humano. BR, São Paulo : Herder. (Human Phenomenon)
The asceticism of the soul
26
Feb
We live in times when even organized thinking has deviated and
whoever wants to find the truth will have difficulty, the vast majority of people seek asceticism through what Peter Sloterdijk calls “exercise life”, recipes for how to have a good life, in general , only financial, but in many cases also the care with food and the body and beyond, how the asceticism of the soul is and where to find it is the question.
It is true that there are those who do not even believe that the soul exists, but live in a discomfort of clinging only to the things that pass and never find what does not, we developed this week is the asceticism of the encounter with the Other, the one who does not it’s the mirror.
The organized fans of this or that type, this or that form of spirituality, this or that current are only looking for the mirror, someone who thinks and lives the model of asceticism linked only to a group, for this reason as they are exclusive, they do not they are a model for everyone and cannot be a true ascesis.
Even in terms of religion, he who “loves God who does not see and does not love the brother who sees, is a liar” (John 1: 4,20) also other religions have similar formulas that are summed up in the so-called “golden rule” , not doing to the Other what you would not like to be ugly to you.
Markets and shopping malls fill up in times of pandemic, apparently even more than in normal times, of course when they are open and it is allowed, people look there for what a false asceticism gave, that is, a life of exercise, in this case of consumption.
So times will be harder, and with more difficulty finding the true peace that is the one that takes us to the top, after all asceticism means to rise, rise and reach a region of soul comfort, not material and not even that which we entered there and we were fine (in our group or crowd), but an elevation of the spirit and soul that comforts us, even in crisis.
The biblical passage that reveals this asceticism is the passage in which Jesus chooses three disciples and goes to Mount Tabor (beware because Jesus’ other ascension is a debt ascension, which was after his Death and Resurrection), says this passage (Mc 9 , 2-3): “At that time, 2Jesus took Peter, James and John with him, and took them alone to a separate place on a high mountain. And he transfigured himself before them. Her clothes were shiny and as white as no washerwoman on the earth could target”.
After Mount Tabor (see the picture above) they had to return to reality and descend from there, Peter wanted to stay there, this is the difference from the other ascent in which Jesus returns to his divine reality (heaven is a metaphor of the divine live).
A time of true ascension, the pandemic removed everything that was false from us, we stand before Being.
Naming elephant and worldview
25
Feb
Deceased in February last year, American and
Christian philosopher James W. Sire (1933-2018) did extensive research behind the worldview issue, said it took 30 years, published in 2004, probably to begin to address the theme in 1974.
Also his worldview must be reread, I mean that from 1974 to 2004 the world underwent transformations that it deepened, the fall of the Berlin Wall, the end of the cold war that now seems to be reborn, the fall of dictatorships that seem to come back in all over the planet.
I have not read the book, but one of the book’s chapters and also its commentators have helped formulate an idea, though inaccurate, of his main book Naming the Elephant: Worldview as a Concept, publisher IVP Academic), and the chapter I refer to is the Definitions of Worldview: from Dilthey to Naugle, which in the title is suggestive of some idealism which the text confirms early on, is available on google Books, if he citing Dilthey its good news for me, and it is good text.
It says at the beginning of Chapter 2 that the origin of the term Weltanschauung originated with Kant (1724-1804) (amaze idealists!), “but only in passing” and quotes Dilthey verbatim: “to denote a set of beliefs that underlie and shape all human thought and action.” (Sire, 2004, p. 23), denoting a set of beliefs that underpin and shape all human thought and action.
Although appropriate, perhaps the most thorough analysis of the term, Heidegger’s reading which updated and developed the subject in a broader sense than that of Kant and Dilthey is lacking, and Hans Georg Gadamer will rightly criticize Dilthey’s conception of the idealist.
To follow the concept of Weltanschauung Cites Nietszche, Wittgenstein, with tours of Plato and Descartes, Foucault and passing Rorthy art, and then begins to address evangelical Christian authors (Reformed is the name abroad), James Orr, Abraham Kuyper , Herman Dooyeweerd, Ronald Nash until he comes to what he calls the new synthesis that would be David Naugle.
However, never runs away from idealism, says he goes from ontology to hermeneutics (not the other way around) and says that this synthetic view is characterized by a “system”. semiotic of narrative signs ”(Sire, 2004, p. 42) quoting Naugle who made such a synthesis. However, the true synthesis hidden behind the text, with a clear nominalist view and the idea of a semiotic system, reveals itself by quoting the biblical text: “Let not your heart be troubled; you believe in God, believe me also, referring to the biblical passage in John 14: 1, because you then ignore the text that says, “In my father’s house are many mansions.”
The idea of signs, myths and symbols embedded in narratives that represent a worldview is not negligible, and it is even important, however any view that is solely about narrative does not do the work of removing the anthropological view and the real “historical view”. Of what happened, being the idealist and unreal vision of Dilthey’s historicism.
There is another more significant passage, the so-called return of the prodigal son (Luke 15:10: 32), which some idealistic authors and exegetes dislike the name, seeking to idolize the eldest son who stayed at home with his father, who is more conservative. therefore, but also his prodigal son, his defect, went to the world to experiment.
The fact that he returned is commendable, but what a worldview he brought from his deviance, in fact their father is merciful to his conservative and rebel.
The pandemic, the desert and temptations
19
Feb
The pandemic put us in check as to the rules of conduct of our
lives, first the primary (but widely used) idea that we can do everything we want if it is within our reach, the second is to imagine human omnipotence in the case of human medicine for face any difficulty that imposes on us, and the third the crude game of power, which forgets those who suffer.
Temptations are not just a religious problem, they also exist in the spiritual realm (human omnipotence above divine mysteries), but it is also a social problem, we want to drink, leave the house, go to the malls to enjoy the social benefits, and few Sometimes we remember that they are not accessible to everyone, and that their use should also be moderated.
The isolation proposed to us a more restricted way of life, a greater coexistence with those who are closest to us, but also when going out for some activity to remember those who are obligatorily facing the pandemic: the people in the health area, the people responsible for the supply of foodstuffs (remembering those who do not have enough) and also the people responsible for security and essential services (there are many, but the controversy here can be left aside).
We have to face our own desert, isolation forces us, to face our own limits first, to accept them, not to be afraid to ask for help on the issues necessary for our survival: the desert, silence, reflection, knowing how to collect yourself is also an exercise.
There is a more usual temptation which is that of power, only our idea and our concepts are the ones that must be accepted, and also the struggle for power in a growing social polarization where little or almost nothing is discussed, we point out in this blog that it is now on a delicate summit.
The Christian recipe for power is very simple, in addition to valuing the humility and respectful listening of the Other, worshiping and calling only your God and your only son a teacher: Jesus, without this the struggle for power is growing and can lead to wars and social upheavals.
Before beginning his public life Jesus went to the desert to face his human frailties (Mk 1,12-13), it was his great asceticism, the Jews believed that in the desert lived an evil spirit called Azazel (Lev. 16 and Tb 8 , 3) however, a contemporary reading, the pandemic is an opportunity, even if forced and not exactly good, it is a serious disease, the desert that each one had to face can be an asceticism.
Wanting to heal to a new normal
12
Feb
Carnival would start today in Brazil, there are those who regr
et this impossibility even thinking about a pandemic that shows no signs of weakening, even countries that are advancing with the vaccine, as in the case of Portugal, England and the United States the signs that the virus circulates are still strong.
Morin’s book alerts us to lessons that the pandemic should have taught us, but it is not what is actually observed, so not only do we need other “cures” like human fragility itself in the face of the virus and other pathologies, including social ones, can remain.
It is necessary to want to heal and we discover that this cure is collective and codependent, we need everyone to be healthy and a society that does not look at the most fragile or that despises them and condemns the life of loneliness and death has not yet achieved a lasting cure that point to lasting solidarity.
We learned the harshness of isolation and loneliness, even if in family, but how many people live like this in the so-called normality, that the new normal brings a greater human aggregation to all, that traces what Edgar Morin calls a new humanity more humane.
May the vaccine immunize us, but let us learn co-immunity as Peter Sloterdijk advocated even before the epidemic, and it did not refer to the immunity of the disease, but in a broader sense that immunity that makes us a humanity capable of defending itself against tyrannies and social diseases.
The biblical passage in which a leper approaches Jesus and asks on his knees: “If you want, you have the power to heal yourself”, Jesus, compassionately reached out, touched him and said: “I want you to be healed!” (Mark 1: 40-41).
There are two essential points: the leper’s burning desire with faith to heal and divine compassion for him to be healed, human faith and righteousness attract divine power, those who believe know this.
People today want to change to a new normal or remain frivolous normal life.
Existence, repetition and Being
09
Feb
In philosophy you can have form (morphé) and matter (hilé) and all beings have morphé-form and hilé-matter, but in-formation depends on thinking, it depends on the availability to the act of thinking and not just the repetition, here we find this second topic, that repeating does not just mean becoming redundant, the civilizing problem remains if we do not move forward.
In a lecture in 2016, at the UFRGS Hall of Acts (Federal University of Rio Grande do Sul, Brazil) Sloterdijk already sentenced: “I think the reality today is similar to how we were in 1915 – he commented, comparing the current panorama with a time in the last century when the First World War had just started and had not happened… ”, this situation only worsened, the pandemic could be a pause, but it was not..
Access to human existence in a new kind of record implies an articulation of meaning for Being and life, the path taken from Husserl to Heidegger, and then with Gadamer is what links hermeneutics to ontology, and in Gadamer the text is explicit. hermeneutic circle method.
It can be thus described by following Gadamer’s reasoning: it must not be degraded to a vicious circle, even if it is tolerated, in it it holds a positive possibility of originating knowledge, which, of course, will only be properly understood when interpretation understands its task first.
This constant first and last task remains that of not receiving beforehand, through a “happy idea” or through popular concepts, neither the previous position nor the previous vision, but in securing the scientific theme in the elaboration of these concepts. from the same thing. (GADAMER, 1998, p. 401).
Considering the method we return to the essential question of Being, which is the forgetting in Western philosophy of this concept from Plato to Nietzsche, and thus we have a metaphysics or its negation, both incompletely because such an essential concept has not been addressed.
It is the forgetting of being, which the philosopher diagnoses throughout the Western philosophical tradition, beginning with Plato and extending to Nietzsche. In his work “What is metaphysical” (written in 1929), Heidegger defines existence as follows: “The word existence means a way of being and, undoubtedly, of the being of that being that is open to the opening of being, in which lies while sustaining it.” (HEIDEGGER,1989, p.59).
Without this essential category discussion and thought are tied to the “being,” which Thomas Aquinas defines it thus: “From which it follows that the essence, by which a thing is called the ‘being,’ is not only form, nor only matter, but both, although in its own way only form is the cause of this being ”(Aquino, 2008, pp 10), in this ontological line there is no separation between Ent and Being, even in English the words can be the same (Being).
Thus we have beyond Being, its aggregate category of being, which is inseparable from it essential concept.
AQUINO, T. O Ente e a Essência, Universidade da Beira Interior. LusoSofia.Press, Covilhã, PT, 2008.
HEIDEGGER, Martin. Que é metafísica? In: HEIDEGGER, Martin. Conferências e escritos filosóficos. São Paulo: Abril Cultural, 1989.
GADAMER, H.G. Verdade e Método: Traços fundamentais de uma hermenêutica filosófica. Tradução de Flávio Paulo Meurer. 2. ed. Petrópolis: Vozes, 1998.
Why an “epoch” is needed
05
Feb
Our whole way of looking at life is filtered by a worldview, a complex
of values, family, social and religious education in a broad sense, that is, we all have some belief, or else we would have the whole explanation of the world about the puzzles nature, man and life. The pandemic could have chaged this worldview.
This “cosmological” view always implies (not nearly) pre-conceptual values, that is, how we classify the world, things and social ways of developing life, this worldview was called by Heidegger Weltanstchauung, the word is important because every translation is inaccurate.
In the ontological aspect that Heidegger drank, there is the phenomenology of Husserl, his teacher, and for him this was “the description of what appears” or “science that has as objective or project that description”, and for him it is itself a concept of method, which Hans Georg Gadamer later developed in “Truth and Method”.
However many drank from Husserl’s phenomenology, each in his own way, Karl Jaspers, Emmauel Levinas, Edith Stein, Jean Paul Sartre, Gabriel Marcel, Hans Georg Gadamer, Paul Ricoeur, Martin Buber, Nicolai Hartmann, Hans Jonas, and the one who turned it into Hans-Georg Gadamer philosophy.
The open sense of Being in Heidegger extrapolates the socio-political, biological or anthropological fields (for this reason it is ontological, or proper to Being), and the concept of Dasein means to be launched in the world while “ente” are things in different ways, that is, everything we say, feel, understand, behave in the final analysis what we “are”.
If we enter this clearing, the Being is also the one who needs help, healing, listening, a word of acceptance as the Being of the Ent, that is, in his functions as an experience.
Even though biblical exegesis considers all analysis of the sending of Jesus’ disciples to the world closed, go around the world and proclaim the good news and heal the sick, this care for others (in the broad sense of the word “heal”) also means openness, “Epoch” and transcendence.
Go around the world as a new worldview.
A way for three
04
Feb
It is used to say that the one who is with God has everything, or
the one who has a friend has a treasure, or even that the man who found his partner or the partner who found his partner, almost always two by two finds happiness.
Socrates said that the truth is not with men, but among men, that is, there is a third element in the case of logic, but in the onto-logical case there is a third Being.
Who is this, if two people have a true epoch, that is, they are related in a vacuum capable of establishing a connection that produces such a force that a third possibility arises, which can be called mutuality, reciprocity or, more simply: solidarity.
However, this third presence needs a new ontological category, the non-being or what Paul Ricoeur calls in his linguistic discourse “being-like” and that in the logical hypothesis of the included third, the one that exists beyond the A and the Non-A , and that quantum physics establishes as real.
Also the religious discourse would change if the third person that everyone claims could belong not to their own ego, but precisely their denial for the inclusion of the Other, that is why these themes are related, also in the Bible by “love your neighbor” does not mean the of your church, of your group and just the one who passes by your side, but there is something beyond the “how”, that’s how to be “how”.
Being-As establishes Ricoeur in another text (above was a reference to his book Living Metaphor), the text “Le socius et le prochain” (The socius and neighbor in english, without translation into Portuguese), means to overcome the utilitarian barrier of Partner to reach the Next, the book is so important that it deserved a quote in Pope Francis’ Encyclical “Fratelli Tutti”.
Most leaders who do not have the magnetism of a true charisma, apply to any social segment: a company, a religious group, a party or some form of governance, do not look at their followers as “close” (many even want to distance), but as partners, or repeaters of their words and wishes.
Three antidotes are natural for verifying this new type of leadership: his appreciation for the simplest ones that cannot bring great power to “partners”, detachment from the position and the luxuries that power can provide and, above all, an extraordinary capacity to listen.
Change and boundary cosmology
02
Feb
The changes of our time bring concerns and some setbacks,
however it is dangerous and borderline what can happen in thought, if we think everything is very simple, because it is not, but believe and hope is need.
Looking at what we do not understand suspiciously means how complex change is, the risk of inadequate analysis, and seeing the most essential changes as obstacles, while they are the great drivers of change, the pure and simple reaction to it is what promotes in our day ignorance, its manipulation is bad policy, its manipulation is bad policy and disset, and ignorance grows.
No one has a crystal ball, but the arguments of faith and hope can be used, if well used, to look to the future with generosity and conviction that it will be possible.
Already mentioned in the previous post, the world is one of them, and it is the best example, because it is at the same time simple to have the Earth as Homeland, as Edgar Morin claims, and very complex because it involves cultures, economic interests and social complexity.
A simple hope is that man has always overcome in history the obstacles that arose in classical antiquity the Greco-Persian wars (449-499 BC), the decay of the Roman empire, the Westphalian peace treaty (October 24, 1648) that ended the religious wars between states, and was a landmark of international law, and finally, the two world wars, which made the UN emerge even though its role must be even greater at this time.
It cannot be said that we are heading for a war, perhaps this is the moment when we can deal with the possibility of world conflict in a preventive way, there are many places, and by these we must begin to address the fundamental aspects of our time: good use. natural resources, cooperation between nations, and greater mutualism, the pandemic crisis sould have sparked this.
The aspect of faith is important, because it mobilizes billions of people, it has to be given a cosmological and unifying character, different peoples have different beliefs, and even if it is the same, cultural expression needs to be given to each people. In every cosmology.
There is the consciousness of a greater cosmic essence, a God expressed as Being or as some physical form, but always superior to worldly and immediate impulses, it can be used not as a borderline with our preconceptions and interpretations, but as that Something bigger that brings our distinctions together and shortens the differences.
T he appeal, however, must be to those who have faith, that it is at least the size of a mustard seed, as the Christian reference states, and that all serve God, the passage from the apostle Luke who speaks of the tiny faith that believers should have, says (Lk 17,6): “If you had faith, even as small as a mustard seed, you could say to this mulberry tree, ‘Pull yourself from here and plant yourself in the sea,’ and she would obey you.”
But the biblical text didactically afterwards explains that this CAN ONLY be done by superior force and not by skill, human appeal, or manipulation of faith for misuse, says the following passage (Lk 17: 8): “Prepare me the dine, gird yourself and serve me, while I eat and drink; after that can you eat and drink? ”to say that faith serves the Lord, not those who use it, so that the planet and the whole cosmos can have harmony.
It must have true faith and hope in the future human and planet, it cannot serve religious, political or social manipulation, it must serve everyone, especially those who have another kind of belief or culture, respect diversity.
Euphoria and Serenity
20
Jan
The opposite of serenity is not irritation or anger, this is the opposite of calmness,
the opposite is euphory, we have already posted the relationship between serenity and Phronesis, a Greek word that could be translated as practical wisdom, central in Hans Georg Gadamer’s book, and which in our view is approaches serenity.
There are those who believe in euphoria after covid.
This is because we live in times of impulsive reactions to the questions posed, in which after euphoria comes depression and discouragement, which at heart are always lacking in phronesis, though many draw attention to action, to practice, but detached from wisdom.
In Truth and Method II (second volume), prevailing statements about the dialogical structure of language thought to guide the world (and our worldview) and the clearer relationship between thought and language.
His clarification of the historical question was Gadamer who overcame Dilthey’s and others’ discussion of romantic historicity, his philosophical hermeneutics deepening as a hermeneutic of listening, listening and listening, the true view of the Other.
Gadamer in the second volume gives structure to a phrase by the Russian writer Leon Tolstoy: “There is no greatness where there is no simplicity, goodness and truth,” if truth is hard to tell, when practiced in wisdom Phronesis it opens a “clearing”, the Listening to each other.
Does the universe “hear” us, do plants and animals “hear” us, we need to understand their language and in this sense language is not anything just talking, it is listening.
In the video below Gadamer portrays the history of philosophy, but with phronesis and truth:
https://www.youtube.com/watch?v=1KJNQoIXZ4k
