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Arquivo para a ‘Antropotécnica’ Categoria

Financial pandemic covid

18 Jan

The current crisis, which is a health pandemic may haveserious financial consequences, the warning is from World Bank chief economist Carmen Reinhart.

The prolongation of the Covid-19 Pandemic overloads domestic and business economies and evolves into an economic crisis. Reinhart calls this effect “cumulative cost”, explains that there are classic balance sheet problems.

In 2009 he published a book with Kenneth Rogoff, then a Harvard colleague, who analyzed the most recent financial crisis, the book “This time was different: eight centuries of Financial Folly “has become a benchmark for governments for recessions, bank runs and infringement proceedings.

Those who believed in a full return to normality are mistaken, as well as a plan for future pandemics and a co-immunity (concept created by Sloterdijk before of Pandemic), it is necessary to develop a kind of mutualism, that is, relationships that have mutual commitments, where the Other is not uncomfortable but part of the solution.

It must be imagined that this could promote a great change of mentality, this seems almost impossible , but the future of humanity depends on this, and learning must be fast, is one of Sloterdijk’s subjects in “Change Your Life”, written before the pandemic.

 

The originality of Being in Heidegger

15 Jan

The great question of Being in contemporary philosophy emerged from the thought of Martin Heidegger, a student of Husserl from which he inherited phenomenology as a method, essentially proposed to penetrate the question of being.
Although it has been studied by philosophy at all times, even Kantian idealism has an ontology that is displaced from Being to the subject, it already existed in Plato as an idea (Platonic eidos is not Kantian) and Aristotle as substance.
The being does not manifest directly, but always with the being of the being, you can play a joke with the contemporaneity that is the sick Being, because the Being of the Being is hidden in appearance.
One can seek pure Being in an ethereal existence of a God, but it is the existential door through man that one has access to Being, in this case Heidegger is applying the phenomenological method, he departs from man in fact (not idealized by example), let it manifest itself as it is and only then try to understand it in its manifestation after the presence.
Its first existence is being-in-the-world, one of the most widely accepted translations for Dasein, but as this being is also a Being-in-Situation, Heidegger’s careful reading can clarify this, I make a translation of being-being itself. – in the world, because Heidegger also uses the worldview (Weltanstchauung), which is open to the world and the cosmos, including the worldview.
This concept is important for Heidegger’s understanding of Being because it means this worldview as the circle of beliefs, affects, interests, and even philosophical concepts that Being has, even if it does not study philosophy, Being is “being-in-a-situation” that It does not mean just place or even context, but the very vision one sees in seeing the world, its “worldview”.
So many ideas and beliefs seem obvious to a person, but practically all of them are tied to temporal situations and thus limited by the “situation” in avise, that does not exclude thinking e the life.

This “abode” as an asceticism is described in the passage where the disciples ask the Rabbi (teacher), where He lives (Jn 1,38-39) and he said “Come and see”, they went and stayed with Him that day, where is your address?
 

Between the eternal and the temporal

07 Jan

There is no dualism between body and mind, as the idealists want, the mind exists in a body and interacts with it, there is what is temporal and what is eternal, if not in a strict sense at least in the broad sense, principles are needed to determine the values ​​and what guide humanity in critical times of society, and the spiritual helps.
Byung Chul Han, in a January lecture at the Barcelona CCB where he showed the tearing of our time between narcissism, self-consumerism and an absence of relationship with the other, which must revolutionize time, or the way we manage it.
He said of the other and in reference to the universities: “In any case, we live in a time of radical conformism: the university has clients and only creates workers, it does not form spiritually; the world is at the limit of its capacity; maybe that will short circuit it and we get that original animal back. ”
He stated at the Barcelona CCB: “The current acceleration diminishes the ability to remain: we need a proper time that the productive system does not allow us to have; we need some free time, which means standing still with nothing productive to do, but not to be confused with recovery time to keep working; time worked is time lost, not time for us. ”
Modern humanism criticized by his master Peter Sloterdijk who asserts this sense back to the original animal, of course, is not in the sense of wild animality, but the idea that he must regain his relationship with nature will not be saved and will even condemn planet. Sloterdijk clearly outlines these ideas in the video below.
What the natural man means and his relations with the eternal, now not only nature, but in a worldview of paradise and eternal life, means that we must look at remaining values.
When questioned by the Sadducees, who were a more aristocratic class in Judaism, about who a woman who would marry several brothers after their deaths, would tell them that believing in eternal life means that the people will no longer die, Jesus response the question would not make sense and also that God is “God of the living” (Luke 20:38).
Looking only at temporal values and conjunctural situations prevents us from seeing the future and the eternal.
Follows Peter Sloterdijk’s interview on the braziliam program Fronteiras do Pensamento *“Borders of Thought”).

 

Three books (or 4)to read in 2021

06 Jan

I always propose to read some books in the year that begins, differently this year I feel more stimulated by the romance-fiction that inspired the film “O midnight sky” the book that is being translated into Portuguese by Lily Brooks -Dalton, is a reinterpretation of a collapsed land that has already appeared in other fictions such as Interstellar (2014), Gravity (2014) and the epic Blade Runner 2049 (2017) and Ad Astra (2019).

The second book is “Praise the Earth” by Byung Chul Han, it explores its oriental character almost of love for plants, of care, praise and gratitude, it is a garden that was given to the author for this care, making known another face of a writer, the synthetic and realistic relationship with nature.

He explores the rhythms and relationships of aromas with nature, exploring the subtlety of plants and flowers, which is an invitation to contemplation.

The third book is by Peter Sloterdijk (I already ordered the book) You must change your life, whose edition in Portuguese is from the publisher Relógio d´Água.

Peter Sloterdijk developed a philosophy from the book Rules for the human park, deepened in Critique to Cynical Reason and in the 3 volumes of his spheres (I only read the first, the others do not have a Portuguese version), in which he fights a battle against a failed humanism.

In this work You must change your life (in Germany it was launched in 2009, in Portugal last year) the philosopher takes up the question in which he seeks an anthropology in a non-literary or enlightenment dimension of the context of life, in an interview with Fronteiras do Pensamento, in 2016, stated about his anthropotechnics (the central theme of this book), he defines the human being not as creativity, but as a repetition of creativity.

He said in the interview: “the French word répétition expresses repetition at the same time, putting on stage actions that we have already produced, and the exercise that prepares a performance, a performance. Think of a musical or artistic repetition, making and repeating are terms that in French – unlike what happens in German – converge.

And it is exactly on this convergence that the work of anthropotechnics is concentrated”.

A fourth option is possible, the book of logotherapy by Viktor Frankl The meaning of life, its is widely read in Brazil.

 

Sloterdijk’s new book

29 Dec

Peter Sloterdijk’s book “Las epidemias policas” is still in progress, but there are already quotes and comments about it, which read that there is an “almost perfect synchronicity of the microbial pandemic with the informative one, and believes that the current crisis could lead to“ to a collective conscience within individualism ”, where a new optimism appears.

One of the most widely read comments on the proto-book is what was published on August 26, 2020 in by El Ciudadano, and which was commented on by the Brazilian magazine IHU (Instituto Humanitas Unisinos, do Brazil).

It states that society is not yet “in a position to look beyond the pandemic” and predicts that little will change as “many look forward to returning to the continual frivolity of the consumerist way of life” and only with time and reflection does this “Will lead to a transformation of the collective consciousness within individualism.

The name is because it sees the media as “carriers of infections” and that the current democracy is superficial to house the exchange of argument and dialogue, so we are always “between epidemics, strategies and vaccines” in a broader sense, where the information is just a network of “emotion, poisoning and destruction of public judgment”.

The analysis is accurate because dualism and polarization do not have only one side, but they have both equally and it seems that we are stuck in this logic where arguments matter little.

For example, he points out about hate speech, the fact that “people often tend to see each other as a source of danger is not a consequence of the current coronavirus pandemic, nor is it an invention of nineteenth-century pseudo-biological racism, Claude -Lévy Strauss pointed out, a long time ago that a dose of xenophobia is part of the ancestral heritage of the species homo sapiens ”.

Despite the systems that explained everything having failed, he detects that “now, almost nothing is as contagious as the enthusiasm for universalist ideas. When universalism fails, criticism arises. When criticism fails, mass resentment arises furiously ”and concludes that this is what leads to“ epidemics of anger ”, in short our difficulty in resignation and resilience.

He makes his historical synthesis analyzing that “In Europe, the Enlightenment started with the statement that common sense is the best distributed thing in the world. There are many reasons to doubt the veracity of this thesis”, we now know that security and immunities are poorly distributed.

 

 

New intimacy and new world

24 Dec

In intimacy, in our “bubbles” that generate our culture, we defend and promote our ideas, our values ​​and what we want for a better world.

Christmas somehow still makes men sympathize and think generously about the future world beyond their bubble, their selfishness, and if this goes on for the year a new world may be born, even in a pandemic crisis that is already a broader crisis.

The reflections of Sloterdijk and other thinkers is how interiority has become an isolated world, like a “bubble”, and in it reflects our initial stage of our life in the maternal womb and extends through life, the analysis made by Sloterdijk ( also Bachelard does it in another way, see the post) it is like the biblical passage of the prophet Jonas in front of the whale, which is illustrative of this way of being, of seeking an “intimacy” of comfort.

By remaining in the whale’s womb, symbolically it is what we seek as a region of comfort, or security, in a hostile world where we must seek co-immunity, a defense where everyone can participate and enjoy a well-being.

The birth of Jesus for Christians means the announcement of this womb, of this “kingdom”, in these days we celebrate the coming through a child-God of this new time in a new world.

The biblical passage that reports the birth of Jesus says that Joseph and Mary went to Bethlehem, due to the census made by the Roman Empire: “to register with Mary, his wife, who was pregnant. While they were in Bethlehem, the days of childbirth were completed, and Mary gave birth to her firstborn son. She bandaged him and put him in the manger, as there was no place for them in the inn ”(Lk 2,5-7).

 

 

Spherelogy, intimacy and exteriority

23 Dec

It is not by chance that Sloterdijk praises Gaston Bachelard at the beginning of Spheres I, his approach has a deep dialogue with Bachelard’s poetics of space, as both the intimacy theme is linked to articulation and two conceptions: “exteriority” and “space”.

The first point is to understand that the phenomenological approach has a direct influence on Heidegger’s Being and Time, at the same time that they outline criticisms, even though Heidegger did not dwell deeply on the theme, it is between the lines of his work.

In the opening chapter, Sloterdijk refers to the human with the so-called “erratic blocks”, in which the astonishment at the “I” in the world would be like these blocks that “are there”. In view of this, the possibility of consciousness being made with the world opens up.

The recognition of this condition of being played randomly in the world does not happen smoothly, but through “the unexpected, the rebellious and the disturbing that the ecstatic personal finding can be” (SLOTERDIJK, 2008, p. 16), erratic blocks were geological formations displaced in the last ice age.

The first volume is dedicated to the issue of intimacy and Sloterdijk part of the mother-baby relationship, we are joined to another body from the moment of conception, by a “rejected organ” that is the placenta, whereas in other times it was somehow ritualized, now the “original companion” is discarded as garbage.

He will point out from this (as he did with the prophet Jonas) to look for ways not explored by current philosophy, “the relationship, the connection, the fluctuation in an within-something and in a with-something, being contained in between” (SLOTERDIJK, 2016) and for this reason his spherology is his essential work.

I highlight Bachelard’s work because for him there is a perspective that I consider broader, that of describing the intimate experience in addition to the experience with the other, with the totality of the world.

This is also the case in Bachelard, in opposition to Heidegger, where he states: “From our point of view, from the point of view of a phenomenologist who lives from his origins, the conscious metaphysics that is located at the moment when being is ‘thrown into the world’ it is a second position metaphysics.” (BACHELARD, 1993, p. 27)

While Sloterdijk is the womb the primary “space”, the place of well-being, for Bachelard it is the home, the paradigmatic place of well-being and protection.

If we understand interiority as the place where we combine these two sensations: the womb that is the primordial house, and the house that is the space in the world where we co-inhabit with other beings, not just humans, of course, we can combine interiority and intimacy, and we have a new horizon not only metaphysical, but human, divine and between these two conjugations: the original womb, the common home and the final destination that interiority provides.

BACHELARD, G. (1994) A poética do espaço. Trad. Antônio de Pádua Danesi. Bransil. São Paulo: Martins Fontes.

SLOTERDIJK, P. (2008) O Estranhamento do Mundo. Trad Ana Nolasco. Lisboa: Relógio d’Água, 2008          

SLOTERDIJK, P. (2016) Esferas I: bolhas. São Paulo: Estação Liberdade.

 

 

Spherology and Jonah

22 Dec

The resumption of the prophet Jonas within Peter Sloterdijk’s spherology, owes to the concept of intimacy that explores it as well as we conceived it, a personal, safe and stronghold composed of a single particular material, this specific intimacy must not exist, he will use two expressions “dyad” and“ divalence ”, then you will combine them with a two-tone musical expression, where there is no dominant note.

It seems that the Jewish sense of Jonas, the one who rejected his mission and went to the whale’s belly would have little to do with this, only with the intimacy, with the stronghold where he fell refusing his “mission”, but thought like a dyad, the a relationship of two or more where there is no center, and divalence, unlike ambivalence where they are equal, there are opposing forces in a dyadic relationship.

Not only in human phenomena, but every type of relationship has dyadic forces, intrapersonal relationships would also be this tangle of consciousness between the internal, the external, the personal, the collective, or if we prefer the idealistic, the subjective and the inter-subjective relationships.

Let us now return to the topic to think about Jonah, the prophet and the whale.

Being a prophet means revealing the will of God to his people, so the dyad between the divine and the human is said between the man / saint, as a man would not be able to handle his task, after all it was necessary to have holiness and inhabit the divine, but neither only a saint would be enough, because it is necessary to be a man to know the perdition and occupy the land, in the case of Jonah preaching conversion to the people of Nineveh, the Assyrians were terrible.

Here the whale comes in, recognizing the power of his God in it, prays, repents and is “vomited” on solid ground, leaving near the city that he should prophesy before his disobedience, but when he is vomited he returns to fulfill God’s will and his role as a prophet.

 Here come the double notes, the triumphant ending, it is neither the structure of man nor the prophet that wins, it is a place of man / prophet, the relational structure is already there, right in front of us if we want to dissect it , will fulfill the mission, even if you do not want it.

For Christians it is the importance of the mission, but for Sloterdijk it is even more transcendent (even if it doesn’t have the slightest religious tic), it is to answer their essential ballpoint question: where we are when we are in the world, Jonah is fundamental for this, in the womb of the whale afraid of our fate, so we need to be vomited to understand our tasks.

The philosopher ironically says: “the only bodies that are located without duality in the world are those of the dead” (Spheres I), and asks the reader and me: Where are you now? The answer to this is not a simple GPS, but your conscience is the only tool you have available to understand your surroundings and articulate a more sensible answer that says something about being there.

 

 

Noogenesis: matris in gremio

18 Dec

In tour 10 of Spheres I, Peter Sloterdijk makes a connection between the conception of Mary (the name Concept comes from conception) and tragedy, and a text that is certainly known to the philosopher is Hörderlin’s interpretation of the Greek tragedy Oedipus King of Sophocles, where he uses the term aorgic for the search for Epic to know who he is, the more he searches, the less conscious consciousness becomes towards tragedy.

The tragedy is that father Laio, had heard from the oracle of Delphi, that his son would kill him and marry his mother Jocasta, the king hands him over to a poor shepherd to kill him, but the shepherd raises him and then he goes stop at the hands of Polybius, king of Corinth who raised him as a son, but the tragedy is fulfilled and then Oedipus kills King Laius, who was his real father and marries Jocasta when he becomes aware of the blind truth, the tragedy has more details, here it is just to understand the aorgic.

Sloterdijk inverts this story to talk about Christian mariology, in his tour 10 Matris in gremio (mother’s lap or lap), where after analyzing the text De humanitae conditionis in miseria by Lotário de Segni (1160-1216) that would become Pope Inocencio III, who says that the liquid that would feed the child is the same as the menstruation that would be interrupted with the pregnancy.

Sloterdijk, states that “there is no doubt that Jesus, even in gremio, must have been provided with a different dietary plan” (Sloterdijk, 2016, p. 557), and will use Question 31 from the third book of the Summa Theological of Thomas de Aquino, however the important thing is his “conception”.

Tomás de Aquino’s quote is important because it explains the noogenesis:

“… Because, by the action of the Holy Spirit, this blood is collected from the Virgin’s lap and formed into a fetus. That is why it is said that the body of Christ was formed by the most chaste and pure blood of the virgin ”(Aquino, Suma Theológica III, 31, 5, 3, SP: Loyola, 2001-2002).

In the biblical text, Mary, although promised to Joseph, he has not yet married her, says the biblical text: “Mary asked the angel,” How will this happen if I don’t know any man? ” (Lk 1,34), and receives the answer that will be by the action of the spirit, under the shadow of the power of the Most High.

And so the idea was born that Mary was taken to heaven, but it is also the birth 11 centuries before being accepted, the dogma of her Immaculate Conception (which by popular use became Conceição), thus “it is the very matrix of God who miraculously offered the sculptor the material of his sculpture, and to God the material to become a man… ”(Damasceno apud Sloterdijk, 2016, p. 558), which thus pre-announces Mary’s aortic action with Jesus and God- Father, as a pericoresis in extremis (in the photo, also used by Sloterdijk, Virgin with Overture, late 14th century, Cluny Museum in Paris), also cited by Sloterdijk.

Sloterdijk, P. (2016) Esferas I, trad. José Oscar de Almeida Marques, BR-São Paulo: Estação Memória editors.

 

 

Two hearts and a new relationship

17 Dec

Peter Sloterdijk’s wit penetrates the post-reform Catholic mystique, “particularly under the mystical influence of the Sacred Heart of Jesus, Marguerite Marie Alacoque (1647-1690). a vast cult movement, which also ended up imposing liturgical concessions and doctrinal formulations ”(p. 115).

It will highlight the work of the oratorian priest and popular missionary João Eudes (1601-1980) “born in Normandy, who entered the Catholic annals as the founder of a cult of great liturgical strength, the cult of two hearts” (p. 116), the Immaculate Heart of Mary and the Sacred Heart of Jesus.

Contrary to many interpretations, this atheist philosopher, in addition to maintaining the topicality of the topic, since the foundation of this type of mystique, is “a struggle against outside, non-Catholic life, separated from something that is not within God” ( page 116).

According to Eudes, the life of the saints was sustained in a “continuous suspension of the amniotic bag of the Absolute” (the quote is from Sloterdijk), but the important thing is to highlight the typical engagement of Mary, which consists according to the philosopher “in the fact that she created a heaven bipolar heart, in which the Son’s heart could merge into a mystical union with the mother’s heart ”(p. 116), something with the theme of the previous post, but in much higher quality.

After the atheistic manifestation of the “bipolar”, it can be said that these hearts in a deep relationship is not an ancient spirituality, something of ladies who wear a red ribbon on festive days of the Apostolate of the Sacred Heart of Jesus, but what the priest Eudes elaborated in the post-reform period and what the philosopher calls “the canopy of the double heart of the Son and the Mother … an intercordial family, metaphysically enlarged” (idem, p. 116).

This relationship of these hearts, interpreted in the heart of nature, burning in collaboration that touches the radiant heart of love from the upper world in the work of Jacob Böhme (Theosophical Works, 1682), in the photo illustrated on page 117 of the book, the broader relationship appears in the final pages on tour 10 “Matris no grêmio” (on her mother’s lap), detailed as a “marylogical whim”.

The idea of ​​the child in Mary’s womb takes on a divine figure (of the Father God), what the Orthodox and Catholics call Teotokos (mother of God) (in the photo the icon of G. Gashev) that for evangelicals is heresy, but what do they mean for this moment of pandemic crisis, and of a previous civilization crisis?

SLOTERDIJK, P. (2016) Esferas I, trad. José Oscar de Almeida Marques, Brazil/São Paulo: Estação Memória.