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Arquivo para a ‘Social Network’ Categoria

Covid 19 in Brazil and the plateau

29 Jun

The analysis based on the number of infected cases is not feasible because testing in Brazil is still small, done by companies or hospitals but only in cases where there is a suspicion of the need for hospitalization, and the estimate that 5% of deaths would correspond to the number of infected is not true because the isolation measures are different in several regions.

The plateau that started from the middle to the end of May has lengthened because the regions with the highest number of infected people were widening and in the case of Brazil going inland, called the epicenter, the name would be inappropriate if there was isolation, thus the contamination spread.

In addition to there being no isolation from the regions where infections started, which has been done in many countries since China where it started and the Wuhan region was epicenter, in this case the name is justified, both local measures and isolation regions were hard to contain the spread.

The second question is how to look at the graph and the numbers, the graph that at the beginning was an exponential and although it is necessary to look at making a logarithmic scale of the curve to see the degree of slope (for example, at the beginning, the number doubled every day and then every other day, etc.), now that the curve no longer has an exponential behavior, it is necessary to make the logarithm.

Looking at the logarithmic scale of the curve, the plateau is clearly perceived (graph above) and the numbers are rotating slightly above the thousand daily cases of death, the degree of infection as already said is not necessary, and thus it is perceived the plateau that has been going on for a month.

The reason was the initial analysis done here, with no isolation from the regions, the virus spread to more inland regions and the new “epicenter” is the interior of the country, and so it should continue into the month of July, either because of the ineffectiveness of isolation policies , or for the winter period

 

 

Corona virus: flexibilization and the endemic

22 Jun

Several countries in the world are preparing for a second wave of the corona virus, Brazil has not left the first and seems to be stationed on a plateau around a thousand daily deaths, many analysts claim that Brazil is different due to its territorial extension, social inequality and density population, very well, but India and China too and control the infection with harsh measures.

Several specialists and infectologists point out that the flexibilization policy can be adopted if the possibility of reversion is admitted, that is, where the number of cases worsens returns to quarantine, but the depletion of the population after more than 100 days no longer allows.

Aline Dayrell, professor and coordinator of the UFMG (Brazilian Minas Gerais Federal University) Epidemiology course, says that we will only have total security if 70% becomes immune, see that the same indexes of social isolation are desired, and Prof. Carlos Fortaleza infectious disease at UNESP-Botucatu (Paulista State University) says the second wave is the possibility of any communicable disease, as long as the population is not immune.

India with more than 2 months in April, after the first case of infection had 800 and 27 thousand infected, being more populous than Brazil, but the numbers accelerated and 4 days ago it registered 2 thousand daily deaths, showing that even the measures harsh were not enough.

China and New Zealand, which apparently had controlled the corona virus, already admit that it is an endemic, that is, that it is not possible to completely eradicate the pandemic without a vaccine.

“The risk of spreading the epidemic is very high, so we must take resolute and decisive action,” said Xu Hejian, spokesman for the Beijing city government, the epicenter of the second wave of covid 19, in New Zealand. two people who came from the UK to attend a funeral, an exceptional case that the government admits and will review.

 

 

Scheilemacher’s Hermeneutics to Gadamer

18 Jun

The revival of hermeneutics, it was confined to ancient classical culture as a strand of classical philosophy, made by Schleiermacher (1768-1834).

For Heidegger, hermeneutics is equivalent to the phenomenology of existence, that is, things that are open to interpretation, must be analyzed according to the possibilities of existing and manifesting in their historical time, but their understanding of history is different from Dilthey.

His work finds its first echo in Wilhelm Dilthey (1833-1911), which separates the idea of ​​interpretation in two fields: explanation of the natural sciences and understanding in the human sciences.

Paul Ricoeur (1913-2005) and Hans-Georg Gadamer (1900-2002) will overcome this dichotomy by creating a philosophical hermeneutics, for Ricoeur to understand a text is to chain a new discourse into the text’s discourse, so the text must be open, that is , subject to the appropriation of a sense.

On the other hand, reflection, for Ricoeur, is meditation on the present signs, so there is no explanation without understanding the world and yourself.

Hans-Georg Gadamer sees in Dilthey’s historical conception a certain idealism, and his hermeneutics like that of Ricoeur, which are philosophical, however he sees it in a circular structure where there is always a pre-understanding, where a fusion of horizons is possible which it will allow a reinterpretation and a new formulation of understanding.

In the hermeneutic circle, inspired by Heidegger, it was thought that “Every interpretation, to produce understanding, must have already understood what it is going to interpret”, but it was Gadamer that systematized it.

In Gadamer the idea of ​​the horizon is: the singular content is apprehended from the totality of a context of meaning, which is pre-apprehended and co-apprehended, where there is a dialogue understood as: Understanding is always apprehension of the stranger and is open the modification of the initial assumptions given the difference produced by the other (the text, the interlocutor).

Understanding the context in the sense of traditions, culture, ethnicities and beliefs are fundamental to understanding how the hermeneutic circle happens.

The experience takes place according to the dialogical exchange within a language and it is always productive, not just reproductive: “the meaning of a text surpasses its author, not occasionally but always”, so the philosophical hermeneutics sees it as present in cultures and languages.

The result of this circle is the production of practical knowledge using a Greek word phronesis (there is no theory x practice) which is not a private but social knowledge, where it minimizes and exacerbates the self-creation of the self and in the social sphere the creation of dogmas removing ethics from its social aestheticization, and preserving the practical wisdom of cultures and beliefs that operate in the processes respecting diversity.

GADAMER, H.G. (1989) Truth and Method, 2nd edn, Sheed and Ward.

 

 

 

 

From Brentano’s phenomenology to Heidegger’s Ontology

17 Jun

Among Brentano’s contributions, in addition to the intentionality of consciousness, which is awareness of something or the object, is what some authors (Boris, 1994) call Philosophy of the Present, where the here and now is the only possible experience, breaking with the idea of ​​empiricism that an experiment is only scientific if it can be repeated, and also breaks with the viewer’s neutrality, as he is part of the experiment, which makes him a hermeneutic.

From the intent of his master Brentano, Edmund Husserl (1859-1938) will retain the aspect of the experience of “being aware of something”, but will modify the empirical phenomenology, to make it transcendental, not in the still spiritual sense, but of cognitive experiences , will leave aside the empirical view, for that of an immanent objectivity.

Husserl states in Ideias da Fenomenologia (1986) that: “The experiences of knowledge have, this belongs to its essence, an intent, they aim at something, they report in one way or another to an objectivity”, thereby abandoning the idea of ​​the empirical of the Mestre Brentano, and takes up the concept of immanent objectivity as a revision of the Aristotelian and Thomist concepts, as “essence”.

In his work of maturity The crisis of European sciences Husserl makes the concept of transcendence more alive, within his Lebenswelt (World of Life), the transcendent “the transcendent is the outside world” while the transcendental “is the inner world” of consciousness (HUSSERL, 2008, p. 18), but this dichotomy between outer and inner world will make existentialist philosophers avoid the term consciousness.

Heidegger (1989) Husserl’s pupil was the first to avoid it, since the relationship between man and world has always been pursued by phenomenologists in order to overcome the idealistic phantasm of the subject-object relationship, the intentional and descriptive analysis of consciousness defined the essential relationships of mental acts and the external world, although Husserl matured the issue of phenomenological reduction.

Martin Heidegger (1889-1976), via Husserl as an intellectualist and Cartesian, abandons the terms conscience and intentionality, central to Husserl’s transcendental phenomenology, in the work The Being and Time (1927), not approved by Husserl, the student overcomes the concept awareness and proposes the concept of Dasein, inaugurating the existential phenomenology.

Human “finitude”, temporality and historicity (being in time) will be fundamental in Dasein’s Heideggerian analysis, a theory based on the “destruction” of the subject-object split

 

BORIS, G. D. J. B. (1993) Noções básicas de fenomenologia. Insight. Psicoterapia (São Paulo). v. 46, pp. 19-25, novembro.

Heidegger, M. (1989) Ser e tempo (Vols. 1-2). Petrópolis, RJ: Vozes.

HUSSERL, E. (2008) A crise da humanidade europeia e a filosofia. Porto Alegre; EDIPUCRS.

 

 

 

 

 

Covid still advances in Brazil

15 Jun

The scourge of the pandemic that could have united Brazil now turns fear into terror, rates continue to advance even though the number of deaths remains on a plateau around 1,000 daily deaths, with up and down variations.

The result that gives a sentence now is the contamination rate per thousand inhabitants, and winter arrives in the country next week, cities that opened the trade start to retreat, shows a faltering policy between saving the economy or reducing the number of deaths, and the political struggle.

The polarization that has existed since the elections threatens to return with more radicality, there is no scenario that gives us hope, nor of reducing mortality, which should be a priority, nor of resolving the political crisis that could encourage and lead to a strong policy of social isolation.

Thus, the country is becoming the most critical case and contributes to an international isolation, those who wanted to save the economy have not yet understood that a serious policy to combat the covid would minimize economic results, save lives and perhaps unite a country that is increasingly divided. .

There is no lack of commentators at least malicious, I read from a famous media philosopher that afterwards there will be joy and euphoria, I would like to believe this, but as unemployment alone is already huge.

If there are no sensible minds and interested in saving lives (which also minimizes economic costs) we will navigate in confusing situations and that the data already show, there is no sign that the invite can retreat, we defended in early May the #lockdown, if it comes now it will come as a measure of despair, and without popular support, the 3 months of poor quarantine, exhausted the population’s spirits.

It is not a conflict caused by the media, by the opposition or by ideology, it is a lack of wisdom and wisdom, we put those who are at the forefront of the battle: doctors, nurses and rescuers, in addition to workers in essential services in a difficult situation, tired of us ask: stay at home, have not been heard.

The hope is that the disease itself stationed on the plateau of a thousand daily deaths will start to recede.

 

The exhaustion of humanism and co-immunity

12 Jun

When Peter Sloterdijk gave his lecture “rules for the human park” on July 17, 1999 in a colloquium dedicated to Heidegger and Lévinas, in the castle of Elmau in Bavaria, despite having theologians in the audience the greatest reaction was from the media, to affirming the emergence of an “anthropotechnical” and genetic manipulation, echoes were heard in France and also in Brazil where a report was published in the “Mais” section of the Daily Folha de São Paulo.

What the philosopher warned, in his language rich in metaphors to make his intricate philosophy clearer, stated that the work of human domestication had failed, in short this was his response to Heidegger’s Letter on Humanism, and his lecture would become book.

Then came other controversies, about ecology for example, he stated that “we will oscillate between a state of manic waste and depressive parsimony”, in a lecture entitled “about the fury of titans in the 21st century”, that is, between two opposing forces> minimalism and maximalism.

also spoke in that lecture on the decline of the concept of ethics: “… once came from a sense of obligation, virtue. Responsibility only becomes an important category when people do things whose consequences they cannot control ”and warns that the term responsibility is new in philosophy, also in the humanities.

In response to an interview with the newspaper El País, the philosopher who created the concept of co-immunity, said that the current situation will require “the need for a deeper practice of mutualism, that is, generalized mutual protection, as I say in Você Tem que Mudar Sua Vida ”, book without translation into Portuguese.

In addition to the need for what the current situation as a whole, which reveals a global imbalance from nature to the social, indicates that external factor.

 

 

Brazil: incert future of pandemic

08 Jun

Problems with social isolation, difficulties to take tougher measures, now Brazil is plunging into an uncertain future: there is a lack of data, a clear policy and planning.

The official data will now depend on the seriousness of the regional Health Secretariats and the hard work of doctors and hospitals, and the planning of the responsibility of local authorities, at the most general level there is a proposal for a planned opening, but it may be disordered.

The available data indicate an increase during the week that passed over a thousand deaths reaching a peak of 1473, which retreated at the weekend to the level of a thousand deaths.

The curve we have drawn seems to reflect the scenario of instability, although lagged from 7 to 14 days, as deaths are the reflection of infections in the past days, they are the real data, because even if the degree of infection is falling below one , one person infects another, this does not mean that contagion and lethality have reduced, in the Brazilian case it is necessary to understand the internalization of the cases and the regional resources for the fight, as is the case of the Amazon and poor regions.

The pressure of the economic groups to open the market, the political uncertainty and the game of alliances that is made due to this scenario, take the focus of the pandemic and move to the political scenario, a sad picture for the country.

Despite large groups that carry out solidarity actions, the effort of doctors and nurses, the lesson we are drawing from this pandemic as a people is the worst possible, we are not fond of the simple people, not even with many deaths and the fatigue of almost 3 months of pandemic.

Some countries will emerge better from the pandemic as a nation, Brazil will not, we were unable to join forces, to be supportive nationally with the pains of a scourge and inconsistent with our love that we declare to the country, it remains for us to do our part and hope that the virus recedes

 

 

Human dignity and unacceptable beliefs

02 Jun

The death by asphyxiation of African American George Floyd by white police officer Derek Chauvin shocked the world and triggered a series of violent demonstrations across the United States, including yesterday in the capital Washington, at the same time as in Brazil to accusations and demonstrations between groups for and against Bolsonaro grow.
In the Brazilian case, these are the president’s fearless words, and a meeting of ministers that became a public scandal due to the way in which serious state issues were dealt with, in a pandemic moment that should be a reason for unity, the political stage is heating up.
It was not the line of reasoning of this blog, but it cannot be omitted when one realizes the serious moment in the world and national scene, and two points must be considered, without forgetting that the pandemic should be our main focus, but gravity forces us to touch these points.
In the American case, Floyd’s own family through the autopsy clarified the death by asphyxiation and thus asked that it be considered manslaughter, when there is an intention to kill and not painful when there is no intention, Derek Chauvin the policeman who killed him already had 20 complaints and two letters of reprimand. In the Brazilian case, there are several manifestations in defense of democracy and the principles that govern the Brazilian constitutional charter.
I personally signed one that calls on all Democrats of different convictions to defend these principles. I want to point out that both in the American case, where Floyd’s brother thanked him for his support and asked for the acts to be peaceful, as in Brazil I also consider the fight against violence and respect for constitutional powers is fundamental.

 

Corona vírus plateau in Brazil

01 Jun

We defend the use of LockDown here, since last week it would be late, now what the curve shows is a plateau in 1 thousand deaths during 14 days, depending on when it will start to fall it is possible to evaluate the extension of the plateau and the prospect of a fall, as a week-long holiday was made, with a small result, some response is expected in a week.

The outlook will be as slow as the rise, counting only from March to make the projection easy (March, April and May) we will have the curve retraction only in August (June, July, August) which even coincides with the end of winter, so the “new normality”, because there is no way to predict what may happen afterwards even if there is a second wave of infection, only even in September.

Any plan that intends to open up more, with the collaboration and education of the population that has not happened until now, is an adventure, a plunge into the dark.

The sensible thing would be to allow the opening of trade with severe restrictions and punishments, the collaboration is at most half the population, which is insufficient to contain the contamination, and we still count on the disinformation sometimes aided by government officials.

We will come out of the pandemic more divided than before, with low morale because we were not led and we were not even able to unite, and looking for culprits will be worse than the pandemic itself because we will have to face a serious economic situation to follow.

Hoping that we will learn something from this, the thousands of doctors, nurses, assistants, drivers, rescuers and security guards who helped save lives, the solidarity of those who help the unemployed population and the institutions that struggle to maintain this aid.

It could be worse, if there were no social isolation and field hospitals that expanded the capacity of the health system, if there were no emergency aid for the unemployed and informal workers, in addition to the help of the family allowance (plan for poverty), but it is in the people the impression that a stronger decision for greater social isolation was lacking.

The pandemic has not passed, and the drop in the curve will depend on the population and surveillance.

 

 

 

 

The ontological recovery and the dynamic Being

28 May

If there is an ontology in Hegel, it is static, although between being and not being there is becoming it is an affirmation of being and not its poietic or noietic negation (noesis here in the sense of Husserlian phenomenology), it is a feeling or capture at the present moment of change or fusion of horizons, and poiésis in the sense of a mediation or a language of Being.

The ontological resumption that, although static, is present to some extent in Hegel, it is static when it sees being in opposition to non-being, while as a moment of interiority in life and being, it is precisely becoming, which is externalized in a relationship with the Other, the diverse.

However, Peter Sloterdijk’s interpellation to Heidegger in his Rules for the Human Park cannot be overlooked, as well as the crisis of scientific thought in Europe pointed out by Husserl in his work of maturity in which both physicalist and transcendental subjectivism challenges, resuming his Lebenswelt, the world-of-life.

The question of Sloterdijk makes sense when thinking about the dire times of the end of World War II, after the concentration camp but also the Hiroshima bomb of the allies, and in this new “war” against the pandemic it seems to make sense to ask us about the Humanism.

In Heidegger it is like Da-sein, “being-ai” (or being-being), that the human takes on the task of shepherding the being, and it is in the sense of place-time (using the new quantum dimension) that inhabits Man, since the place is now the whole planet, but nationalisms persist, not as an affirmation of peoples that is just and real, but as a delimitation of grazing and interests.

Sloterdijk seems to be right in pointing out that the “unveiling” of political destructiveness has been reduced to its most explicit and encouraged form of being like the formula “will to power” (Sloterdijk, 2012, p. 284) in a “synthesis of humanism and bestialism ”(Sloterdijk, 2000, p. 31), and which seems to remain equally ambiguous as a movement, and it is not possible to avoid mentioning some forms of neo-nationalism that have taken up with great force.

In Heidegger it is like Da-sein, “being-there” (or being-being), that the human takes on the task of shepherding the being, and it is in the sense of place-time (using the new quantum dimension) that inhabits Man, since the place is now the whole planet, but nationalisms persist, not as an affirmation of peoples that is just and real, but as a delimitation of grazing and interests.

Sloterdijk seems to be right in pointing out that the “unveiling” of political destructiveness has been reduced to its most explicit and encouraged form of being like the formula “will to power” (Sloterdijk, 2012, p. 284) in a “synthesis of humanism and bestialism ”(Sloterdijk, 2000, p. 31), and which seems to remain equally ambiguous as a movement, and it is not possible to avoid mentioning some forms of neo-nationalism that have taken up with great force.

SLOTERDIJK, Peter (2000). Regras para o parquet humano: uma resposta à carta sobre o humanismo. Trad. José Oscar de Almeida Marques. São Paulo: Estação Liberdade, 2000.

Sloterdijk, Peter (2014). Regeln für den Menschenpark: ein Antwortschreiben zu Heideggers Brief über den Humanismus. Frankfurt am Main: Suhrkamp, 2014.