Arquivo para a ‘Social Network’ Categoria
World and the Post 2015´s Agend
11
Jul
When the UN organized its Post 2015 Development Agenda, it appeared that civil
society organizations were moving towards a greater focus on poverty and hunger, urban planning and education, nuclear disarmament and women’s empowerment, others subjects related to the person, the struggle for greater perks and powers, the return of nationalism moved in the opposite direction.
UN Secretary-General Ban Ki-moon said in September 2014 “Our world needs more wind and solar energy. But I believe in an even stronger source of energy, people’s power”, the path seemed safe and was not, one can now evaluate the error.
The numbers that preceded the conservative turnaround were still “very unequal” in Latin America, Eduardo Frei affirmed that the Chile that governed from 1994-2000, with several initiatives that promoted democracy and social justice, had reduced poverty by 38.6% to 7.8% of the population, and extreme poverty from 13% to 2.5%, but by 2015 Latin America had another profile, despite GDP growth from 2015 to 2018 (photo above).
It was still a region “more unequal” than another, of its 600 million inhabitants still 167 million lived in poverty and 71 million in extreme poverty, this contrast reveals a dangerous and deep social gap, according to the own Frei in 2015.
Regarding the future, Frei affirms that the struggle against poverty and inequalities demanded another effort on an ethical basis, and at this crossroads, it would be time for governments to give greater impetus to the “moral movement” that did not happen.
Juan Somavia, former Director of the International Labor Organization, said in the post 2015 agenda that a good basis for negotiations would be: “the document reflects an extremely ambitious vision with its 17 goals and 69 indicators centered on the concept of sustainable development focused on people and eradicating poverty, “saying that UN political support was critical.
In 20th birthday of UN Millennium Development Goals (MDGs), which was adopted in 2000, said that the problem of poverty eradication was echoed by the UN’s Economic and Social Council (Ecosoc) : productive employment and social integration have been excluded, and it is not mere coincidence. And social integration is a broader concept when we think of global citizenship.
The soul-world and self-identity
10
Jul
In general, few authors are outside the idolatry of the Modern State, even though
most of them, especially the Hegelians, consider it abstract, or as Habermas outside the “world of life”, but this concept is different from Husserl’s Lebenswelf, which is out of state.
One of the few authors who will speak of the “constitution of society” is impracticable in the concept of late modernity, but Giddens will demonstrate in “Beyond the right and the left” that the central component of societies of so-called “late modernity” is not plus some kind of interactive or collective element, to the process is the formation of self-identity.
Quoting Giddens in his view of self-identity: “The self is reflexively [understood as self-identity] by the person himself in terms of his biography. Identity, in this case, assumes continuity over time and space: but the self-identity is this continuity interpreted reflexively by the agent ” (Giddens, 1991: 53).
It may seem an overly individualistic argument, or because of the selfies think of something hasty in the new media, Giddens did not say in this context, but the expression of citizenship of various groups with specific identities, cultural, social or religious minorities.
By disembedding and without surpassing the abstract idea of State, Giddens understands that the process of lifting and shifting (lifting out) the social relations of local contexts, and thus the re-establishment in another type of citizen.
By disembedding Giddens understands the process of elevating and shifting the social relations of the local contexts and their re-articulation in another space-time dimension (Giddens, 1991:18:21), note that the space-time it is not time and space seen in absolute motion.
So despite Giddens’s advance, he cannot demonstrate that reflexive self can generate more democratic international institutions and defend multicultural forms of citizenship, there is still a hole in these concepts, which is not at all anarchism.
GIDDENS, A. Modernity and Self-identity: Self and Society in the Late Modern Age. Stanford, Stanford University Press, 1991
Fraternity, worldview and religion
05
Jul
I do not know the religion of the captain of Sea Watch, but the fraternal
worldview of captain Carola Rackete (picture), unjustly imprisoned and brought to trial and released only these days, is undoubtedly the only real manifestation of worldliness in the contemporary world.
The press reported little, the Italian authorities raged against the captain’s “rebellion” to rescue shipwrecks and dock in Lampedusa in Italy, against the determination of the local maritime police, but this is the true brotherhood and religion of seeing all peoples as deserving of the same fraternity and respect.
Captain Rackete has been accused of crimes of resistance or violence against the Italian warship and attempted shipwreck for having collided with a patrol of the Financial Guard (Maritime Police of the Italian borders), and the European newspapers that always boast of any attitude in Latin America or Africa has barely reported Rackete’s arrest.
Yet the old colonialist view of looking disdainfully at the rest of the world, which is not just the American, remains and little look at its crimes and atrocities, especially against other peoples and nations that have a different worldview from Europe.
They do not recognize the penumbra and the blindness that they live, not even the worldview itself is very clear, besides the political and economic interests, little or nothing remains of a respect for other peoples and cultures, and little recognizes the own decadence and crisis of thought.
The arrogance of a limited worldview, despite its origin in Christianity, holds true for much of European thought, it is a fact that there is resistance and protesting groups, to the seemingly fraternal worldview of Europe, that biblical saying about Pharisaism in the time of Jesus , Luke 10: 12: “I tell you that on that day Sodom will be treated less severely than this city,” referring to people who rejected the fraternal Christian message.
Of course, one can only speak of a Christianity with a worldview of respect and true brotherhood with all peoples and cultures, for the rest is Pharisaism and cultural pride.
The contemptuous look at the peoples suffered, exploited and colonized is still stigma of our time, is still the result of a culture of domination and exploitation of peoples and nature.
Sea-Watch captain Rackete speaks after release from house arrest:
The majority and the identitary
02
Jul
Few know this name, the opposite of transsexual is cis, also Christianity and the
fact of being white can be a difficulty of dialogue with other groups, however, democracy and rights require that these dialogues are also made.
It is not only an ideological or partisan position, but this is how one sees most, in the religious case there is still one thing unique in Brazil that could be positive and is not, the so-called religious syncretism.
I would say more in the Brazilian case, the blacks if counted browns and mulattos are majority, what would be the ideological war that a good part of the right thinks, nothing more than the refusal of the dialogue.
The dichotomy that has established itself in Brazilian society is detrimental to all Brazilians, and the so-called “cultural war” can lead the country to extremes never before thought.
The identitary that in the American case led a certain right to power, the opposition is not quite a left, in the Brazilian case it can open deep cracks in the nation, thinking of people and not just patriotic symbols, without this leading to a short-term perspective. In the long term, only a resumption of dialogue will make possible new advances and new ways of democratizing rights and also duties to its citizens, building a new identity citizenship requires that we see the whole of society as it is: a miscegenation of peoples, races and religions.
The studies done by Mario de Andrade for Macunaíma may be a good start to this dialogue, although of course there will be those who make him demonic as well. The process of “estrangement” from Brazilian society with its own identity, which is undoubtedly a miscegenation, can have two ways to deny a half of the population with catastrophic effects, or to include the two halves and lead the country to an example of tolerance.
I twist and fight for the second case, although at this point it seems almost impossible.
Among the various reviews I found on the Web, Luana Werb is a good introduction to reading Macunaíma, if you are interested, access the link below:
Democracy or identity politics
01
Jul
As soon as the term, initially identity politics, that of the genres, races and cultures
that seek some respect and rights was popularized, there was not lacking those who hurriedly already throw themselves on the subject and did not deepen the question Among those who deepen the subject is the American political scientist and thinker.
Mark Lilla, whose specialty is the history of intellectuality, since speaking in philosophy is no more common, a professor at New York University, has one of the most read articles on theme, and has a video of his participation in the Frontiers of Thought.
asks three essential questions: What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality?
The latter seems strange but it is not, we post countless comments on idealism and its profound influence on contemporary culture, the intellectual history of Mark Lilla goes another way, but does not stop touching this essential issue: individualism. struggle for equality has won rights and has transformed society in a commendable and unquestionable way.
Until something changed. The search for a better world became the struggle for the world to recognize me. Mark Lilla explains the changes generated by this new paradigm.
What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality? His most read article last year in the New York Times, emphasizes that identities and flags of minority groups, the so-called identity politics embraced by the Demortal Party, are the primary responsible for the continued defeats of the left in the United States, would it be right? if we look at the Brazilian elections, I think that’s right.
First and foremost, it is not a question of abandoning these just flags, but of rethinking them to make the progress of humanity possible again and to avoid a setback. Follow the video of Mark Lilla, remembering that subtitles can be activated:
Even waves can go to AI
20
Feb
The OpenAI project, although it is said to be “non-profit” and is really open, just enter
the blog of the project to check the progress and the possibilities, in fact even pointed the experts when publishing a system that writes news / texts, theoretically fictions, but that can be classified as fake, or as they are being called: faketexts. Also the code is open and available on the GitHub site for developers.
Natural language processing systems can perform tasks such as answering questions, machine conversion, reading comprehension, and text summarization, which are already typically addressed with supervised learning in task-specific data sets, but text search in GPT2 is wider in quantity.
GPT2, the successor to the GPT that was just a producer of texts from basic texts, can now read up to 40 GB of existing text on the Web, and what it has produced frightens a little, for clarity, depth and worst of all, pure fiction or more clearly: fakes.
Among its syntactic characteristics, it is superior to others of the sort, writing passages that make sense with the previous text and maintains the style, without getting lost in long sentences. The problem is that it can generate fakenews that can now be longer, becoming faketexts, a report from The Guardian shows the novelty and the problems:
What should we do ?
13
Dec
The aporia of the Greeks, the impropriety (I translated as unreasonableness) 
of Heidegger, the fear and the fragility of Martha Nussbaum, may all be composed in a juice that helps to look forward with serenity and hope. Before the advent of the birth of Jesus, Christmas has this deeper symbolic meaning, we expect a “salvation” and it must be concrete.
John the Baptist preached in the desert and the crowd that followed him are in anguish, they asked him: “What should we to do? “John answered:” Whoever has two coats, give one to him who has not; and whoever has food, do the same! “(Luke 3:11).
There were also tax collectors, the corrupt ones of today who pollute the entire financial health of the state, this is the protest in France, and it seems that Teresa Mey in the United Kingdom also begins to show signs of weakness, the conservative turn shows her impotence.
What we should do, not lose solidarity, fraternity, and the spirit of the advent of Christmas help us in what must “come” and will come, but it takes strong minds and hearts.
The feeling of death, and even a certain despondency in the hearts desirous of the future may be present, but should not mean surrender or paralysis, but Aporia.
It is necessary to be open to the new, and to develop solidarity denouncing violence and social abuses, the Nobel Prize doctor Denis Mukwege who rescues victims of abuse in Congo and denounces the violence ignored by the West that happens in his parents, along with Nadia Murad activist against the sexual abuse of women, who was herself a victim of violence Denis Mukwege praised the good use of new media to denounce these facts that the major press ignores or makes them less serious than they are, so digital change, artificial intelligence, information and communication are there not to disrupt, but to help this.
The examples of Denis Mukwege and Nadia Murad serve us to overcome fear and move forward, the changes will happen.
Fear, anguish and change
12
Dec
The philosopher Martin Heidegger (1889-1976) invites those who live in fear, to live
in impropriety, or a kind of aporia that means to think without assigning values and meaning, letting circumstances attribute it, it seems an alienation, but it is the alienation of the self.
In a world that is always running, and I warn that this was already a reflection of Nietzsche and also Mario de Andrade’s Paulicéia Desvairada of the 1920s, and now the Monarchy of Fear, which is a reflection of Martha Nussbaum for the USA, but that serves to Brazil and others.
Nothing is more related to fear than Death, but it also arouses anguish, it would be to think about their relation to change, I would say none, unless the hypothesis that Heidegger throws us: impropriety, that is, we cease to attribute meaning and allow others to ascribe it, I would say that it is a resigned dialogic.
Heidegger also wrote that it is in anguish that we experience our fragility.
In it we find unexpectedly the change, where neither the anguish and the fear reach, beyond them therefore, where the hope and the “clearing” are born, lights on the forest.
So the fear exists because there is a real danger, and it means that something is changing, the anguish leads us to think about what is the change and the direction of it.
I suspect that the term impropriety used in the national translation for the word of Heidegger unangemessenheit may have another meaning, since angemessen can be translated as what is reasonable, so I would translate unreasonableness, that is, which is not in a sense as being reasonable, but that in the face of fear and anguish, they arise as having new horizons, from which changes that were previously unthinkable can emerge.
The German poet Hölderlin said that where there is fear there is salvation, it can be said nowadays in a broader way, that is, in science, in politics and because not in spirituality
Between Aporia and Aletheia
11
Dec
The Greek word Aporia (Ἀπορία) meant in Greek Mythology impotence, difficulty and helplessness,
or even the lack of means, was rethought by the Aristotelian school as impasse, paradox, doubt, uncertainty or even contradiction, its studies are called aporetic.
Aristotle defined it as “equality of contradictory conclusions” (Topics, 6.145.16-20).
It is important because it broke apart, albeit in a participatory way, as the logic of Being or Not Being, and there can be no contradiction, which came to be in contemporary idealism.
It is radically different from Aletheia, because it is cover-up, not contradiction and so was designated by the ancient Greeks as truth and reality, simultaneously.
Heidegger takes it back in the attempt to “unveil” the truth, it is considered an objective descriptive state, and therefore lacking a metaphysical or subjective movement.
Aporia was also used by contemporary authors, such as Derridá and Paul de Man, so in post-structuralist literary theory, is thus the very deconstructive reading of the text, which we have previously warned has nothing to do with denying the truth, but indeterminacy or undecidability .
The sense of putting them together here is precisely to seek a relationship that in contemporary theory is disconnected, being itself an aporia, the linguistic turn seems to have nothing and no connection with the ontological, so aporia and aletheia are disconnected, the Greeks little help because reading is in the past participle and not present participle.
It is curious, but it was Portugal who warned me of the fact, here is not used the gerund: someone is talking, it is saying they say, thus nothing will be, but it is being, said Priest Manuel Antunes: “mystical people, but not metaphysical” (Repensar Portugal).
While aporia is a past participle, it becomes fatalistic, undetermined as the search for truth, and aletheia while unveiling is a constant search for horizons, where there is no definitive truth, but truth in construction: being, revealing, happening.
Philosophical, political and especially religious determinism leads to various types of fundamentalism, from pure aporia to pure “truth”, there is neither dialogic nor unveiling.
Heidegger ‘s hermeneutic circle is not only a method, it is unveiling, to admit the idea that we all have a pre – concept is to unveil to the crisis of modernity, legalism and idealistic positivism gave what it gave, a no way out, but humanity itself points out ways, one already is clear: admitting that there are preconceptions is the only remedy and diagnosis capable of overcoming them.
Cultures, religions and political concepts are in shock this is aporetic, can and should enter into humanistic dialogic, ie unveiling and pursuit of horizons.
The aporia and the desert
07
Dec
What happens in moments of deep crisis is to return to the safe harbor, 
unfortunately the safe harbor for the masses is what they know: a strong modern state and if not the religious fundamentalism that seems to give back the roots of each people.
There are not few examples in the world, even those who refuse to rediscute the state realize that something is going very wrong: weariness of democracy or even hatred of democracy, it is not so simple, do not get tired or hate what is good , There is something wrong.
Aporia is at this moment more than emptiness, because it means to hear something that comes to mind (the Cartesian cogito that does not go beyond the ego), the alter that is to hear that which is not the Same, aporia is recognition of a fallacy, even if it is a historical step.
Sloterdijk’s diagnosis is hard, we must abandon the depths of our anthropological interpretations: all interpretations of man as “worker” or “communicator” must now be translated into the language of exercise which we have known until then as manifestations of homo faber or homo religiosus , a life of “exercises.”
Of course it is questionable, but his diagnosis has so far, the dualisms: sacred vs. aristocratic common, cognitive cultures knowledge vs. ignorance, military cultures vs. liberal cultics, and goes around now, it is as if for several systems there were only binary dual logic,. Niklas Luhmann went in the same direction and goes so far as to say that his identity is constituted, he allows his internal communication and regulates and at the same time restricts his communication with his environment (Luhmann).
What would be beyond that? The understanding of culture as a rule and not as ancestry, is in fact a new understanding of humanism or even its end some want.
Under culture they understand, from Wittgenstein to Sloterdijk, are the set of all possible behavioral forms within a given society, that is, all forms of life that pass through the sieve of the rule; rule is placed at such a high level of demand that only a life of exercise can achieve it.
So few would be able to fulfill it. Wittgenstein, Nietzsche, Heidegger, and even Foucault would all be representatives of a philosophy as a discipline, so philosophy is more than a school subject: it is engaged and characterized by a “vertical tension.”
If Brazilian conservative politics requires a school without a party, it thinks of nothing but a return to a life of exercise: moral, religious, and cultural, because it knows little or nothing about the origin of slogans such as “order and progress,” recalls the positivism of Auguste Comte from which the word “love” was withdrawn, dispensable for dictators.
The necessary aporia is the recognition of a cultural, philosophical and even religious night that the West faces, but also Buddhism and other pacifist Hinduism already show signs of “intolerance” in current cases in regions of India and Myanmar.
Only a “modern aporia” will be able to open a new horizon, old schemes are bankrupt, I am more optimistic than Sloterdijk and others, humanism has not died, there is a humanism of a new kind that must be born: of every man and of every culture, without exclusions.
As it is written in Luke 3,4: “The words of the prophet Isaiah: This is the voice of him that cries in the wilderness, ‘Prepare the way of the Lord, make his paths straight’”.
