Arquivo para a ‘Social Network’ Categoria
Make the difference
07
Feb
Making a difference does not and therefore lose 
identity, only the idealistic concept of self-identity sees it that way, that is why we created a world of sameness in which everything is very similar, before being an element of culture it was an element of thought, the imperative Kantian categorical: “act in such a way as to be a model for others”.
Then the cultural industry, the mass media radio and television developed this, created standards of beauty, consumption and even morality, the morality of the state before being an individual morality, it is a “collective” morality of values and customs, that do not mean an ethics and a “solid” identity, this includes the love of homeland symbols and patrimonial values.
Making a difference does mean having an identity with an ethical and moral principle, which includes beliefs and even behavior (see previous post), but which allows dialogue and cultural customs different from ours, so that you can indicate to others a behavior and an action capable of including them and showing human and social dignity thus influencing culturally by showing the “difference” of true and eternal values that benefit the whole society.
True cultures and philosophies must encourage this, they must make a difference not in order to impose opinions and customs, but in a way that includes the Other, that is why it never accompanies the superior air, arrogance and the idea that what is different is wrong, this is Manichaeism and never love.
The Bible idea that the culture of Love should make a difference, that is to say “salt and yeast”, brings together the idea that to make a difference it takes little, but the salt and yeast cannot be spoiled because the effect on the food will not be noticed.
The true Christian culture establishes in Matthew (Mt 5:13): “You are the salt of the earth. Now, if the salt becomes tasteless, how will we salt it? It will serve no more than to be trampled on by men and to be thrown away. ”
Identity as self-assertion, as arrogance is nothing but tasteless salt
American primaries
05
Feb
After a technological shame, curious that this
happens in the USA and here the polls doubt, the first results come out with 62%, even more curious is the counting system because although Bernie Sanders leads.
In fact a candidate to the left, the results even yesterday night were: Pete Buttigieg leads with 26.9% of state delegates to nominate the candidate, while Sanders is behind in 25.1% of the figures, followed by Senator Elizabeth Warren with 18.3%, Joe Biden with 15.6% and Amy Klobuchar with 12.6%, one of them will dispute with Trump who won there.
One can speculate on the real reasons for the delay, suspicions aside, the growth of Bernie Sanders could mean a future polarization in the elections, a radical right against a left (in the American mold) also radical, is almost a global trend.
The important thing is to understand why this occurs, and of course it spreads throughout society, first the difficulty in extreme situations of thinking about political situations when the speeches went to extremes and second because the imposition of a radicalized president arouses a reaction. It is possible to resume serenity and reflect again on the urgent and dramatic world problems, from ecology to income distribution, it would be healthy for democracy, for citizens and for culture as we reflected yesterday on the Oscar nominees who have the finger of two Brazilian directors, but the American and world scenario is worrying.
Aesthetics, culture and spirituality
31
Jan
The disorder that contemporary society advances
is not only economic, social and cultural, the aesthetic reflex is a society that aims to eliminate imperfect, pain and co-immunity (all types of immunity are sought at all costs, removing diversity nature), is the attempt of the absence of tragedy, in the cultural and aesthetic sense, of change, but life goes through death.
The result, contrary to the aesthetic that admits the tragedy, is precisely to move towards what it tries to eliminate, it is the society of death, of obscurity, while perfection is sought, the aesthetics of the perfect and straight, but they are contrary to nature, and the man who is part of it. The expansion of the corona virus, other viruses came as recently as the Asian flu, it is a show that we must live with this, recent discoveries in the glaciers of viruses that we did not know mean that they always existed and always had mutations.
But the transgenic mutations, of plants and animals that do not have any type of disease, have the paradox of being precisely that they generate potent diseases while destroying the natural diversity of the complex natural system, in fact, this is also the simplification.
At the social and religious level it means abolishing divergence, moving towards an identity that is nothing other than the denial of the Other, the diverse and the imposition of authoritarian systems, while at the same time making a discourse against individualism and authoritarianism, it favors its, see the Entropy law (picture).
The contradictory, as well as the different walks and continues to evolve in the midst of crises, because it knows that tragedy is part of life and can be overcome if viewed with concern and with the naturalness of those who lead life and society into the future.
The biblical passage in which he speaks of Jesus’ natural life, his preaching time was 3 years, and for 30 he lived a normal life, see the 10 to 1 ratio, the Pharisees and fundamentalists of our time live the opposite, is narrated by the evangelist Lucas (Lk 2,39-40):
“After fulfilling everything, according to the Law of the Lord, they returned to Galilee, to Nazaré, their city. The boy grew and became strong, full of wisdom; and the grace of God was with him ”. In fact, the law in this case was the laws of Judaism, that is, its relationship with the tradition of his time.
What place does aesthetics occupy in our time
29
Jan
I imagined that it would be difficult, even
impossible, to approach the subject, since it is concerned with art critics of various types, Freudian psychoanalysts and very rarely anyone with our aesthetic, in the sense of beautiful Greek, or the contemplation of which Byung Chull speaks Han.
I found in a small text by Jacques Rancière, I am increasingly meeting this author, who came to know his work almost by chance (The emancipation of the spectator), referring to the theme as the aesthetic unconscious, but he himself explains it at the outset. psychological aspect of the theme.
I find right at the beginning of the book: “aesthetics does not deal with science or the discipline that deals with art.
Aesthetics designates a way of thinking that deals with the things of art ” (Rancière, 2009, p. 11) and this would be enough, but it complements their thinking and that they seek:“ to say what they consist of as things of thought. ” ( Rancière, 2009, p. 12).
It is a finding, but it could not be otherwise in a dialogue with the Kantian “tradition”, the following complement follows, saying that art as a thought is a recent reference and refers to the work Genealogy of art by Baumgarten of 1790 as the criticism of the Faculty of Judging of Kant.
From Baumgarten, a simple reference in his work would suffice, referring to the union of objects that “must be thought in a beautiful way with causes and effects, as this union must be sensitively known through the analogue of Reason” (Baumgarten, 1933 , p. 127) and so both he and Kant will establish “confused thinking” about the definition of aesthetics.
Rancière will say that both when calling Kant’s confused or heterogeneous sensitive thought, both will make art “no more than a minor knowledge, but a knowledge of what is not thought” (Rancière, 2009, p. 13) and the note of author will link it to enlightenment and liberalism.
There is no explicit reference to Nietzsche’s thought about art, but when discussing Oedipus, the most typical Greek tragedy and Nietzsche defends its role in art, he says about the Freudian use of this tragedy as “universal”, which at the same time encompasses three aspects: “a general tendency of the human psyche, a determined fictional material and a dramatic scheme considered exemplary.” (Rancière, 2009, p. 15).
Of course, this is only introductory, what Ranciére wants to explain is that it is not a matter of subjective or “confused knowledge”, but “a paradoxical union of disease and medicine that is, a paradoxical union of the two” (p. 26) in a reference to “The birth of tragedy” of the Nietzsche, what idealism as thought and romanticism as “aesthetics” want to deny.
Rancière, J. (2009) O inconsciente estético. trad. Monica Costa Netto. São Paulo: ed. 34.
Does tradition and innovation have any relationship?
28
Jan
In the cultural sphere, it is often imagined that it does not, or establishes innovation only in the strict scope of culture, while it is related to beliefs, values, and mainly to the forms of social relations that involve the
production of wealth, the use of techniques , for example, the transition from oral culture to writing, meant a profound change.
Innovation is linked to some significant cultural change, in general, with the influence of new techniques and production methods for consumption, but the term is broader.
The change today is from the media to the transmedia, that is, the media complement each other, you can make a video from a text or an oral exhibition of a certain culture, so you can talk about the narrative of transmidia, or “ storytelling ”, that is, telling stories.
The term was first used by Professor Marsha Kinder, from the University of Sourthern California (USA), in 1991, but in 2003 Professor Henry Jenkins created a definition that was enshrined in his book “Culture of Convergence”, where he defined it as: “[…] a new aesthetic that emerged in response to the convergence of the media”.
When referring to the term aesthetics, it goes beyond the pure production of consumer products to reach art, culture and, in a way, the belief system as a whole, even though rejection in several areas is common, the process of “innovation ”Advances.
There is also a redefinitionof storytelling, the tradition of oral culture of storytelling, where the tradition is perpetuated changes to a new form, now it becomes the use of audiovisual resources to transmit a story, which can be told in an improvised way (as in oral tradition), but can also be worked on and enriched with visual aids.
JENKINS, Henry. (2006) Convergence Culture: Where Old and New Media Collide. NY: New York UniversityPress.
From darkness to light
24
Jan
The relationship between tradition and change is greater than you can think, even Marx went to study English economists, German idealism and
French politics to think about his change, it is a fact that this thought today is already part of tradition, so what will be the new ?
We started the week talking about Buzzwords, however the big change that happens nowadays is in the aspect of production and consumption the digital change, the market and the hurryers already use the word “digital transformation”, a strong buzzword, however it is not about ignore it, but understand in the context of the changes that are taking place.
All the tones of the change agree that one must think about collective forms of work, of thought, however what is called collective is in different social, economic and even religious niches, it is a “us” closed in groups and currents of thought .
Tradition seeks the center, where power and wealth are, change seeks the periphery.
However, it is from the crisis that the light is born, it is curious that the Bible prophecy, as well as the text of Matthew (Mt 4,15): “Land of Zabulon, land of Neftali, way of the sea, region on the other side of the Jordan River , Galilee of the pagans! ”Speaks of a people and a land far from religion and where Jesus went to gather his first disciples, because the“ religious ”were Pharisees.
And dialogue with tradition, yes, Jesus will dialogue with Pharisees all the time, what lesson can be taken for the contemporary world and its cultural and spiritual crisis.
The new needs “new wineskins”, so new wine in a new barrel, but the culture of wine is not disregarded but improves its appreciation and production, it is not a new process, but a planting in new soil, in fertile land and where hearts are open.
2020: IT predictions
21
Jan
It is famous and historical predictions in the 70s by the presidents of DigitalEquipments and IBM that personal computers would not come true, but in the early 80s they were. The renowned Wired magazine said at that time that they would happen, but would be first adopted in companies and then in families, the reverse happened. T he magazine's predictions for simultaneous translation were for 2015, they happened in 2017 but there are still complaints about its effectiveness, the bet on hydrogen cars was for 2010, which is becoming reality are electric cars, slowly because of the market it is true, but also the technology of batteries and autonomy of the expensive ones still evolves. Five technologies may meanwhile change the market in 2020: 5G may definitely enter the market changing the business of smartphone operators , multiclouds as evolution of cloud storage will be an evolution of current clouds, AI in particular, Ma chine Learning will enter companies and businesses giving impetus to current IT. And, finally, many possibilities of mobility can change, with the evolution of IoT.
#NoWar
06
Jan
General Qassem Soleimani killed in Baghdad, Iraq,
was Iran’s second most powerful person and could break the fragile balance between international forces, and the danger of a war of world proportions becomes a fearful possibility.
Iran has countries like China and Russia as allies, in addition to the Arab and Muslim world, which today is a world-class religion, and this may have a global outline of terrorism another possibility.
The security agencies set off their alarms, social media was the most talked about subject of the week, and anyone who imagines this is not serious, does not know the horrors of war: death of innocent people, food shortages, energy breaks, travels and interchance breaks and mainly increased a climate of hatred and intolerance across the plane.
Peace must be desired, and the UN, OAS and international dialogue bodies need to act.
Activism and the human condition
18
Jul
Part of the human “weariness” of our time is that we have decided to take to the
extreme what the philosophers and mystics call “active life”, Hannah Arendt in “The Human Condition” addressed the subject, more recently Byung Chul-Han more recently in ” The society of fatigue “also addresses the issue.
It is placed next to the “contemplative life”, sometimes as opposed and at other times as complementary, the Mystic Saint Gregory Nazianus meditated and wrote on the subject, Chul-Han recovered some of these concepts.
In Arendt’s term “human condition” (2007), the term “active” refers to three essential human activities: labor, work, action, quoted in English because in portuguese no there is differentiation from the terms “labor” and “work” which corresponds to the artificialism of human existence, for example, when using machines, while Labor corresponds to the biological process of the human body as a condition for producing life.
But the action, it is for Arendt is the human condition of plurality, is mediated by things to put men in contact with each other, for this the author sees as a plurality that is tied to the fact that they are men, and not man to inhabit the Earth.
The author emphasizes that the world in which the active life takes place consists of things done by human activities; however, these things can exist only for the sake of men, and therefore they also condition them, men come into contact, and thereby make them It is immediately a condition of their existence, we live by what we do.
However the contemporary world has led people to stress, depression and now Burnout syndrome, the theme of the society of fatigue, Byung Chul-Han.
Chul-Han draws attention to the absence of contemplation, contemplative life, as part of the human need to have balance, energy and forces for action.
The biblical reading says, “Twenty to me all you who are weary” (Mt 11:28) and says the same passage “and learn from me, for I am meek and lowly in heart” (Mt 11:29).
ARENDT, Hannah. A Condição Humana. 10ª ed. Rio de Janeiro: Forense Universitária, 2007.
Anguish between inter-times
17
Jul
The passage from one historical time to another is tragic and is subject to many anguish,
upheaval and that cause throughout society a great anguish: the new one does not exist yet and the old one takes to leave.
However, it is possible to read in the literature and in the various social theories how this passage, sometimes violent and sanguine like the French revolution and sometimes an explosion of culture and of knowledge like the renaissance.
Nicolau Sevcenko, who also analyzed the Renaissance period, analyzing the current moment as a roller coaster, and a stage that is in the roller coaster series, is described as: “it is the climax of precipitous acceleration under his intensity “relaxes our impulse to react, delivering the dull points” (SEVINCENO, 2001, p.16).
This author is nice to note that the crises of the previous deity, he said about the Italian renaissance: “The history of Renaissance culture clearly illustrates the whole process of cultural construction of modern man and contemporary society. In it, the germs of individualism, of rationalism and unlimited ambition, of the most imperative and representative behaviors of our time manifest themselves, already very dynamic and predominant. ” (SEVCENKO, Nicolau, The Renaissance, São Paulo: Current, 1987.)
That is, they are already a culture of our rhythm, parallel to renaissance, elements of a new culture, an approach to the planet as a whole, such as different ethnic and religious cultures, the end of individualism with collective responses. , but there are some old things.
The social anguish provoked by these changes, when they touch on certain people and with the immunity to the various types of social manifestation that arise from the provoked crises, can become a social disease, a political psychosis and an ataraxia to respond to the impulses provoked by groups of pressure.
The Greeks called ataraxia a state of “stillness of the soul,” the pre-Socratic philosopher Democritus (460-370 BC) who introduced this term in philosophy, was adopted by Epicureans and Stoics, but also has a sick state that would be indifference or apathy. It is necessary, above all, for calm and dialogue, which must also be done between tradition and the new cultures that emerge.
SEVCENKO, N. The race for the 21st century: on the roller coaster loop, São Paulo: Companhia das Letras, 2001.
