Arquivo para a ‘Social Network’ Categoria
A pandemic with many outbreaks
13
Jul
Although the large centers, São Paulo and Rio de Janeiro States in particular, registered
declines in the number of infected and deaths, the pandemic has internalized and now reaches the innermost part of the country, which includes small poor cities, indigenous villages and regions with little access. Restroom.
The general graph (of deads) shows a stabilization around 1200 daily deaths, but it does not mean the control of the disease, nor any indication of a fall, since the expansion into the interior and deprived areas can cause new explosions, allied to an innacute opens of trades without criteria.
We present the general graph above just to indicate a general graph, since the policy under the responsibility of the regional governments and mayors (it was determined by the STF) does not allow us to say that there is a national policy of combat, although the regional health secretariats communicate and governments make state laws, such as the one that obliges the use of masks, with some regional control.
Another controversial issue is the use of medications, hydroxycloquine, the initial controversy, and now azithromycin, ivermectin and nitazoxanide are not recommended by medical criteria, the drugs in the background are given on a case-by-case basis, for example, for infectious conditions, depressive symptoms or respiratory problems that are acute, but each patient may or may not have conditions that prevent the use of a certain medication.
At the international level, some measures on economic weakness are beginning to be considered, such as helping the unemployed, how to articulate joint action plans between countries, the great example of which is the euro zone.
Preventive measures must continue for a long time, which I prefer to call social distance, because flexibility is already growing and little controllable, wearing masks, maintaining a certain distance in transport, walking even considering that they are done in airy areas are necessary and are part of of the so-called new normality, it is enough to see the countries left the peak.
At the social level, measures to prevent the worsening of the social crisis should be considered in the world.
The veiling of knowledge, night of thought ’
09
Jul
Arrábida’s Charter of Transdisciplinarity, written by the physicist Nicolescu Barsarabi,
the Portuguese serigraphist Lima de Freitas and Edgar Morin, points out the process (prior to the Web), where excessive specialization and an impoverishment of Being created a veiling of thought, says the letter :
“… The contemporary rupture between an increasingly accumulative knowledge and an increasingly impoverished inner being leads to the rise of a new obscurantism, whose consequences on the individual and social level are incalculable.” (Arrábida, Portugal, 1994).
The problem then is how to create a knowledge that unites and a worldview that expands the impoverished and brutish human spirit, according to Morin’s own recipe: “it is necessary to replace a thought that isolates and separates with a thought that distinguishes and unites”.
All polarization and barriers between different thoughts are the root where dialogue is ignored, even if sometimes stated, the semantic closure of thought, whatever the principles and often moral, religious and even cultural are important, must exceed the pre-conceptions (in sense of Gadamer) and meet the positive in the Other.
The Letter of Arrábida says in article 14: “The opening involves the acceptance of ignorance, the unexpected and the unpredictable. Tolerance is the recognition of the right to ideas and truths contrary to ours ”, this is the meaning of replacing a thought“ that isolates and separates ”with another that“ distinguishes and unites ”, having a difference does not mean isolating or even separating.
It is the totalitarian idea of the single truth, even if religious, pragmatic or scientific, that often isolates and does not unite, in grounded dialogues there are always new elements to be considered and rarely are they properly heard and respected.
Physicist Barsarab Nicolescu, one of the signatories to the Arrábida Charter, in his own Charter of Transdisciplinarity, regarding quantum physics wrote: “… where does this blindness come from? Where does this perpetual desire to do the new with the old come from? The irreducible novelty of quantum vision continues to belong to a small elite of leading scientists ”, although the physical reality proves and surprises it.
Barsarab said in that his Manifest about “reality”, “In our century, Husserl and some other researchers, in an effort to question the foundations of science, discovered the existence of different levels of perception of Reality by the observing subject”, more than that the observer is part of the experiment, of the whole, and is not neutral.
All of our logic and actions are based on three axioms: The axiom of identity: A is A, The axiom of non-contradiction: A is not non-A; and the third is called the axiom of the excluded third: there is no third term T (T for “included third”) that is both A and non-A.
What Nicolescu says is what would happen if we became the included third, that’s what Stefan Lupascu (1900-1988) did when creating the logic of the included third (tertium non datur), including the T-state that is neither “current” nor “potential”, they replace the classic logic of “true” or “false”, and create a more generalized level that includes physics, epistemology and what is “consciousness”.
NICOLESCU, Barsarab. Transdisciplinarity and Complexity : Levels of Reality as Source of Indeterminacy. Available in: https://ciret-transdisciplinarity.org/bulletin/b15c4.php access: July 2020.
Tribute to Edgar Morin, 99 years old
08
Jul
July 8, 2020 Edgar Morin turns 99 years, with an impressive lucidity, recently
described the current pandemic as: “We have to learn to accept them and live with them, while our civilization has installed in us the need for certainties each time bigger about the future, often illusory, sometimes frivolous ”, the same frivolity that Peter Sloterdijk states:“ In this frivolous sphere, we thought we were able to control nature with sophisticated technology, but the virus brought us to our knees. Will our way of being in the world change?”.
Of Sephardic Jewish origin (Jews who settled in the Iberian peninsula), with the original name of Edgar Nahoum, was born on July 8, 1921 in Paris, his father Vidal Nahoum was a merchant from Salonica (the former Thessalonica), and his mother Luna Beressi, passed away when she was 10 years old, adopted the code name Morin during the French resistance struggle and remained.
In 1978 she married Edwige Lannegrace, to whom she dedicated the book Edwige, the Inseparable (2009), after her death in 2008, about him, she said a sentence by Montaigne: “It was him, it was me”.
He is currently married to the 61-year-old Moroccan sociologist Sabah Abouessalam.
He wrote 1956, Le Cinéma or l´Homme Imaginaire, Minuit, Paris. In Portuguese: Cinema or the Imaginary Man. Lisbon: Relógio d’Água Editores, 1997, had previously written Year Zero of Germany (1946) and Man and Death (1951).
Among other books, the second book of great impact is The Lost Paradigm – for a new Anthropology, Zahar, Brazil, 1979. (French edition of 1973).
But his great work will be the six volumes of Method 1, the first “The nature of nature” publishing in 1977, the second of Method 2, “The life of life” (1980), Method 3 “The knowledge of knowledge” ( 1986), Method 4 “Ideas: habitat, life, customs and organization” (1991), Method 5 – humanity of humanity: human identity (2001) and Method 6: Ethics (2004), the years adopted are from the original French editions.
In total he published more than 30 books, in 1983 he held a debate in Lisbon where he put “The epistemological problem of complexity” which became a book in 1985 published by the publisher Europa América Portuguese.
His central ideas in addition to the problem of complexity are the return to the human (which is called the lost paradigm), the transdisciplinary thought present in almost all of his work and was a signatory of the Letter of Transdisciplinarity of Arrábida by the serigraphist painter Lima de Freitas, for him, the physicist Nicolescu Barsarabi, written in 15 synthetic articles, where we highlight:
“ … singly accumulative knowledge and an increasingly impoverished inner being leads to the rise of new obscurantism, whose consequences on the individual and social level are incalculable.” (Arrábida, Portugal, 1994).
In 1985 he wrote “The epistemological problem of complexity” (Europa America, 1985), which was conceived from a debate held in Lisbon, in December 1983.
The essence of his thinking about complexity can be thought of in three new concepts, among them: the dialogical operator (understood differently from the dialectic operator), the recursive operator (which means to understand the consequences of the acts, in a continuous cause-effect relationship because the effect produces a new cause) and the holographic operator (the part is in the whole and the whole is in the part, so do not separate the part from the whole).
So we must unite separate things, namely: reason and emotion, sensitive and intelligible, real and imaginary, reason and myths, and, science and art, another essential thing is to consider that we are 100% nature and 100% culture, the old nature paradigm X culture that philosophy asks about what we are, from contractualists, through evolutionists to socio-Marxists (wrote My left), Morin answers in a new way (from Pena-Veiga: The ecological awakening: Edgar Morin and ecology complex).
He has many questions about our future, the following lecture explains this dramatic moment, that the pandemic can demonstrate that this is how we should perceive it.
https://www.youtube.com/watch?v=V3t7UFTpDHE
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
