Arquivo para a ‘Social Network’ Categoria
Incomplete verses and power
30
Oct
All incompleteness is human, but it is also the cause of our blindness, we could complete it with
dialogue, attentive listening to the Other, or with the postmodern philosophy that has nothing to drink but is very solid: living in the Other , a post-me.
I see libertarian, literary and biblical verses, all incomplete, by the absence of the Other, or by the simple idealistic division between subjects and objects, here made plural, to give meaning to a verse by Fernando Pessoa (importante portuguese poet):
“I only want to make it of all humanity; even if I have to lose it as mine. More and more like this I think “, also incomplete, but final because at first it is only that many know “Navigate is accurate, live is not necessary “, which was not his, but the motto of many Portuguese navigators.
This poem also needs completeness: “I am increasingly putting the impersonal purpose of magnifying the homeland and contributing to the evolution of humanity. It is the form that in me has taken the mysticism of our Race, “as this is welcome in times of eternal return.
I wanted to make a thought about power, but I cannot but be power, says our Portuguese poet: “Everything I think, All I am Is an immense desert Where I am not”, are verses of “Everything I think” (Fernando Pessoa) being also incomplete.
Complete with my student life, fighting for democracy in an authoritarian country, I said the final verses of this poem of everything I think: “Extension stopped With nothing to be there, Sand sifted I’ll give you the sting of the life I’ve lived.”
Said Faust in his Goethe (it was the character to say): “although I do not cast my being if it solves in nothing”, power of whom? What can you do about my Being?
Blindness and fear
25
Oct
The euphoria of a conservative retreat is short-lived because, despite setbacks, society as a whole,
including the economy, cultural values and even ecology (in a crisis at a good time to the point of announced catastrophes) must give vital signs or of the Danger.
It was the American warning about possibilities of real bombs against democracy, which includes former President Barack Obama, the candidate Hillary Clinton and some Democratic deputies, as here the suspicion of authoritarian and even reprehensible acts give signs.
The result reflected in the economies, the stock markets fell and the dollar rose, little of course, but it is a clear sample that if we are on the wrong track the euphoria soon falls into reality: fear.
In an official note, the FBI clarified that the packages directed to the Clinton and Obama families were identified during “routine mail sorting procedures,” which made the White House try to minimize the facts by saying they were “despicable”, what they saw were facts.
The Time Warner building, for example, in New York City was evacuated (photo) where Democrat deputies are housed, and according to news agencies, the first to receive packages would have been the stock investor, known in Brazil for his manipulations, George Soros .
Such is the obscurantism and blindness that spread fear in the first instance, the discourse may seem to have foundation, but in revealing its true face, blindness follows fear and often leads to terror.
Of course, it is only a symptom, a small but not “despicable” event, as the White House points out.
If not taken seriously, it can trigger a climate of panic in society that follows fear, and repercussions on the “pocket” of the economy that hurts the powerful, is affected.
We all want a secure society, the paths that lead to it are that they are different, without a path guaranteeing rights to all indistinctly, overcoming inequalities and prejudices, generating a lasting “peace”, different from the one proposed by Kant as “eternal pax” the modern society that has witnessed two world wars knows that it is not effectively real.
Byung Chul Han wrote in The Expulsion of the Other (Lisbon: Relógio d´água, 2018, 22): “the fear of each one in itself unconsciously provokes the nostalgia of an enemy … the enemy is, although in a way a provisor of identity “, taken from the text Theorie des Partisan by C. Schmitt, quoting it verbatim.
Wikipedia and Artificial Intelligence
24
Oct
Having already almost surpassed the point of singularity (see our post), the point that the
machine would surpass human intelligence, the question now turns to consciousness and a well-considered point is the question of consciousness.
In this sense the main criticism is the perpetuation of prejudices, which would avoid what I call hermeneutics, but it is an incorrect view of the evolution of digital technology, for example, the use of Digital Ontologies and the ability to seek scientific studies outside of Wikipedia.
This is what recently announced an article in The Verge, and the most serious omission after researching scientists who are omitted from Wikipedia, was to note that 82% of written biographies are about men.
In a blog post, according to The Verge website, John Bohannon, director of science at Primer, explains the development of Quicksilver tool to read 500 million original documents, sift through the most cited numbers and then write a basic article about the work of these scientists not mentioned in Wikipedia.
Two examples of illustrious women found and written for AI are Teresa Woodruff, a scientist who designed mice ovaries using 3D printers, was cited by Time magazine in 2013 with one of the most influential people in the world scientist, and the other case is that of Jessica Wade, a physicist at Imperial College London, who wrote the new entry for Pineau.
Wade was one of the scientists who said “Wikipedia is incredibly tantalizing, and the underrepresentation of women in science is particularly bad,” and praised Quicksilver stating that with it you can quickly find large amounts of information very quickly.
Wikipedia will have to evolve with Machine Learning tool, this may happen in the coming years, the fact that there are specific tools for this does not invalidate Wikipedia, shows that it has weaknesses and should be corrected
The will to power and the sacred
19
Oct
It is a fact that Nietzsche’s concepts are strong: in our instincts the ideas of the will for power
are always present, while nothing changes we remain in the eternal return (Ewige Wiederkehr) and we imagine a superman (übermensch), however this is a form of emptying, nihilism.
There are other instincts that bind us to the sacred, the idea of serving and respect for the other (which are the limits to our will), and without them any scope of our social relation can fall into what I will call “social nihilism”, or that is, the emptying of social thought.
Limited to the will to power, it is only our instincts that speak, and the attitudes even in politics become emotional, in love in the bad sense, it is possible to fall in love with the Good.
I place Capital well because it should not be confused with the Manichaean good, by imagining that we are fighting against an often symbolic “evil” (read Paul Ricoeur’s The Symbolic of Evil) we return in “eternal return” to our instincts of power and intolerance.
The point that Nietzsche was right about is that such instincts exist, they lead to the false concept of authority as an iron hand, and these lead to totalitarianisms, even in everyday life, that empty the sense of education, of service, what I call of “social nihilism”.
Linked to the sacred this concept is purified, can become generosity, benevolence and even a theological virtue that is “charity”, and without this “social nihilism” is a way. This is what makes even people with good intention fall into the temptation of the blue fly, power for power, even the disciples who walked beside Jesus had this “temptation”, ask Jesus in your kingdom: “let us sit a right and another to your left “(Mc, 10,37).
Jesus will say that they do not know what they are asking, we would say today they do not know what they choose, the idea of a strong power that solves deep social issues, that depend on a new worldview, to leave the eternal return, depends on the mobilization of the popular will and not of a stronger central power.
Is a temptation also for those who defend the social. It was the idea of a strong state, led by leaders with “charisma”, who led the world to a second world war, the networked society, and the network are people, needs to get out of their “social nihilism”.
It know what it takes to go through sacrifices to change, Jesus asked the apostles who wanted to sit beside him: “Can ye drink the cup that I drink?” Mk 10,38.
The great change we need requires a global citizenship, not a return to Adam Smith’s “Wealth of Nations” time, even though the feeling of nation and people is good
Heidegger and the Power
18
Oct
Although speculation can be made on the question of power in the concept of pre-existence
which is a response of Heidegger to rationalism, the being-for-the-end “does not originate first from a posture that sometimes happens, but belongs, in an essential way, to the presence of the presence, which in the disposition (of humor) is revealed in this or that way “(Heidegger, 2015, 327).
It is the idea that this being launched, the presence “exists for its end” (idem), the for it is highlighted because it is in the relation with the concept para-si of Hegel, and through this it would be possible to make the speculation of what is in fact the relation Heidegger sees with power, from the presence.
The path we are going to take is more direct, because Heidegger directly analyzed this question, studying the question of the Will to Power in Nietzsche, and the eternal return that indirectly made the analysis in the eternal state and we want to deepen the concept
The affirmation that in our instincts are always present the ideas of will to power, eternal return (in German Ewige Wiederkehr) and superman (in German übermensch), and the last two are driven by the will to power, therefore its main category.
The entity for Nietzsche is not thought as being, but as wanting inherent to the will, so the being that always wants itself in an unstable and insatiable way is what makes it, a metaphysical entity of wanting and not necessarily of Being.
In Nietzsche it is a “makes who you are” worth and not the Socratic principle “know thyself” which is closer to the ontological being, and Heidegger will propose the “confrontation” which is the revision of the original reasoning of thought Western world, around the essence and its necessity, described as follows: “If a more original consideration of being must become necessary from a historical urgency of Western man, then such thinking can only happen in confrontation with the first beginning of Western thought.
This confrontation takes place fully, “it remains closed in its essence and necessity, while the greatness, that is, the simplicity and purity of the fundamental affective tone of thought and the power of proper saying, refuse for us “(Heidegger, 2015). , pp. 479).
It is not by chance that the Nietzschean Brazilian Oswaldo Giacóia Jr wrote “Urgent Heidegger: an introduction to a new thinking” (GIACÓIA Jr, 2013), which is a very precise guide for reading Heidegger, clarifies that Heidegger intends to resume an even more ” originating from that which was experienced in Greece … “(Giacóia Jr, 2013, p. 46), to correspond to the truth of Being as unveiling (alétheia) would still say a return to its essence.
In this context the Being, in a new poesis (the creative and infinite way of thinking the Being), owes above all the will to power that is present in the messianism and mythology of all contemporary thought, source of the authoritarian bases of doing politics and of society.
The eternal return is the most fragile concept, there is no question of historical consciousness or of time, which profoundly differentiates Heidegger’s hermeneutic circle.
GIACOIA JÚNIOR. Oswaldo. Heidegger urgente (Heidegger urgent – Introduction to a new thinking). Brazil, S.P. Três Estrelas, 2013. HEIDEGGER, M. Ser e tempo, 10a. edição, Trad. Revisada de Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
Paul Allen died
16
Oct
Co-founder with Microsoft’s Bill Gates (photo), was fortunate enough and was in fact the great developer
of Microsoft, Bill Gates had worked before Microsoft only in a version of Basic language, it was he who suggested the purchase of QDOS, developed system by Tim Paterson when he works at Seattle Computer Products, where MS DOS came from, whose sale to IBM is the origin of Microsoft’s millionaire project.
Paul Allen was familiar with Xerox’s Palo Alto MVT system, which was an inspiration for early versions of Windows, and later invested in Explorer in a heavily competitive version with Netscape, which triggered the so-called Web browser war.
Paul Gardner Allen created a foundation with his name in 1988 to run philanthropic projects; between 1990 and 2014 he donated more than $ 500 million to more than 1,500 nonprofit organizations, most of them for technology, arts and culture projects, but also a significant slice of social development (about $ 100 million).
He died in the 65 years old, cancer victim in his hometown of Seattle, where he owned the basketball team.
Being and the world
15
Oct
Heidegger created a philosophical school by creating a vision of being and of the world, which
returns to an essential basic question which philosophy has escaped: to exist and to be.
But the expression being in the world, with great social and also psychological influence, was quickly consumed in conceptual trivialization because it was apparently obvious.
The expression being in the world, which made and does school in the psychological and social knowledge, is one that easily lends itself to trivialization and impoverishment, perhaps even by its comprehensiveness and apparent obviousness.
The theme is in his treatise on Being and Time (Sein und Zeit) of 1927, whose task was to reinsert the question of the “sense of being”, which was forgotten by traditional Western metaphysics from modernity but also by the ancients .
This happened in modernity because the being has become an ontology of substance, that which visualizes being in general from the primacy of the “thing”, or, in other words, that takes the “thing” as a representation paradigm for all that “is,” a basic presupposition of what objectivist philosophy has translated as all that is object, reducing metaphysics and the view of essence into “superstition.”
Thus, in order to reach the vision of being, it is first necessary to understand what is and what is the being of being that replaces the question of being (for forgotten Heidegger), that is the being of man, dasein (I leave here purposely without translation) .
The entire first section of the work is devoted to the analysis of dasein (daseinanalyse), that is, the development of the strucutre of being in the world, with a fundamental horizon in order to be approached the question being in general.
The ontological structure seen in the analysis of dasein as: occupation, disposition, understanding, discourse, etc can not should not be confused with their ontical or empirical correlates (ahd the practice!) they are: affection, desire, knowledge, language, which in fact are only existencial grounding.
The existencial analytic “is before all psychology, antrhprology and, aborve all, biolocal” (Heidegger, 2015, p. 89) although Paul Ricoeur in Time and Narrative (1984) observes that there is a philophical anthropology “ddue to its ontological openness”.
Heidegger, M. Ser e tempo, 10a. edição, Trad. Revisada de Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
What happened to the impossible?
12
Oct
Perhaps it is what we can expect when we are in a situation where there is nowhere to run, there must
be an exit, we resort to physics and philosophy, perhaps theology or some form of mystery accessible to the human being.
A reasoning that we must do in these cases is very simple, if we go by the path that is already known we will have the same answer, but the new one is not necessarily a change of route, it may be, is what we think of Brazilian elections, an eternal return to same.
The new in this case is a new relationship between the political class and society, between rich and poor, and especially outside the dogmatism of every stream of thought, difficult very difficult, resentments are serious and offenses are serious, mutually serious .
I turn to a biblical passage, that of the rich young man who, when he approaches Jesus, says that he would like to gain eternal life and Jesus answers Mk 10, 19-20: “Thou knowest the commandments: thou shalt not kill (sic), thou shalt not commit adultery (opa), you shall not steal (corruption not), you shall not bear false witness (fake news), you shall not harm anyone (blacks, Indians, lgbts), honor your father and your mother. ” young man replies “Master all this I have observed since my youth”, but in proposing that he donate his goods, he goes away.
Hope does not end, exegetes and fundamentalists ignore the following passage, in which even the apostles are frightened imagining themselves rich, and as are the politicians of today, but Jesus adds: Mk 10: 27: “For men this is impossible , but not to God. For God all things are possible. ”
There we now understand, it is all there, not yet not, for both the rich young man and the apostles have a “call” to a change of route, and the final stretch is most important Mk 10: 29-30 ” I say, whoever has left home, brothers, sisters, mother, father, children, fields, because of me and the Gospel, will receive a hundred times more now during this life – house, brothers, sisters, mothers, children and fields, with persecutions – and, in the world to come, eternal life.”
They can win the world, they can win the elections, but at peace with God and with conscience is something else
Possibilities of the impossible
11
Oct
The difficulties of going beyond the “possible” future, within the limits of the worldview and the popular 
imagination, put history in almost insurmountable limits, and a future right there on the corner that everyone wants: greater social balance, respect for nature, security , tolerance at various levels, education (in transformation is important to note) seem almost impossible, the result is an eternal return.
They return to the old models of nationalism (that of nation and national culture are important), of economic egoism and mainly of division and political violence, although only verbal.
The main reason is the ignorance that the communicational, sociological and anthropological factors have changed, although this explodes in the streets and demonstrations all the time, the exit of a safety region (of comfort is relative, because the discomfort is general) seems impossible.
This reflects in the set of everyday thoughts, elaborations and speeches, old buzzwords and rhetoric are back, but has nothing changed? I believe it has already changed, but it takes a new “world view,” one beyond good and evil, not with Nietzsche he preached a century and a half ago, he himself told his friend Jacob Burkhardt: “I ask you to read this book (though he says the same things as my Zarathustra, but in a different, very different way”, I think I would say even more today.
Turning now for 14 centuries, St. Augustine was turning Manicheism into an almost unrecognizable, ideological, two-sided Christianity: instrumentalization of the left and right-wing fundamentalist, I believe Jesus would say, “forgive them they do not know what they are doing” , contextualized yes, because the attacks are visceral and literally violent.
A synthesis of all this is possible, perhaps because we reject ideologically a pre-school Marxism in Frankfurt, on the other hand, a pre-Cambrian nationalism, the synthesis may come later as long as there is possibility of reflection, now there is no .
Fighting fires, avoiding a return to gloomy authoritarianism, circumventing fallacies of fake news, trying to establish a dialogue on essential proposals: security, education and health.
Self-criticisms, I think they are impossible for messianic discourses, it is necessary to look at the whole planet and reflect on this “eternal return”.
In my view there are no new models, there is no “new” thinking (no allusion to the yuppie news party) , I do not see new thinking, I do not see any new “clearing”, just old ideological speeches and religions that killed God, which has nothing to do with what they advocate to “arm one another.”
My exit, to return to being, in its being: the man in his persistent existence in this world, the being-in-the-world with its consequences and risks.
Sustainability and economy
09
Oct
Economic Nobel laureates William Nordhaus of Yale University and Paul Romer of New York 
University, though the entire press is talking only about the weather aspect, has the technology side as fundamental, Romer has made important theses in this area.
I leave the comments on William Nordhaus on “Economics and Policy Issues in Climate Change” for economists and ecologists, I can not assess the scope of their work.
Romer won mainly for his work “Increasing Returns and Long Run Growth” because the joint award is justified by the aspect of sustainability, but his work “Endogenous Technological Change” has equal importance.
Just to get an idea, the technology article has more than 27,000 quotations, because the central thesis that technology helps the development, contradicts the fallacy that technology harms the development and helps the concentration of income, against this also worked Elinor Ostrom (the first woman Nobel laureate in economics), Saskia Sassen and even the Marxist Frederic Jamenson.
The definition requires knowledge of the Solow Grow Growth Model (Jones, 1988), which indicates that exogenous technical progress is understood as external influence, as well as endogenous is what has internal influence, ie central, since the analyzes are endogenously.
This happens for reasons not explained in the model, the endogenous innovation techniques of change assign technical progress to systematic efforts by economic agents, an innovation is clearly not a predicted factor in a system.
The model explains, for example, how many companies could start spending resources by improving technology rather than simply increasing amounts of resources and capital, one might think, but the company will lay off, it is not so.
If the additional costs are only relative to technology they can and are generally smaller than the investments in liabilities and personnel, it is not directly justifying the layoffs, what happens is that the innovation disables some functions, but creates new, often in number equal or even higher and with higher salaries for specialization.
To understand these effects there is a work, what I read for this post, written with Luis A. Rivera-Batiz (pdf), titled. “International trade with endogenous technological change”, in which they use two fundamental sectors in the industry: a research and development sector that produces innovations, and another, manufacturing.
Jones C (1998). Introduction to Economic Growth. W.W. Norton, 1998, 1rst Edition, 2002 Second Edition.
