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Arquivo para a ‘SocioCibercultura’ Categoria

Not wanting to heal

26 Mar

A system in crisis, whether for social, economic or political reasons, it tends to become more confusing and toxic until it finds a way to heal itself, when the reason is a natural catastrophe or a disease is not much different, but these affect life directly.
Not wanting to heal and defend life is an attitude of self-sabotage whether for conscious reasons or unconsciousness explains psychology, it is that attitude of creating obstacles and obstacles that hinder tasks to find ways, in this case healing and preserving lives, and so he thinks that there is no way to achieve the goals of cure or co-immunity, the immunity achieved by joint actions.
From a cultural point of view, it is both ignorance, and in this case the view of specialists and health agents must be the “technical” view that prevails, including the economic view, it is thus a blindness, saying it is just a flu or we are dead end (unconscious self-sabotage) is a phenomenon of directing the mind to mistaken thoughts, and this exists culturally.
The biblical narrative tells that a man spent 38 years in a bed and could not reach a natural pool called Siloam (in Hebrew means envoy) and I need Jesus’ intervention to tell him to take his bed and walk (John 5: 7- 9), a miracle but also a break with paralysis and in this sense it is also a metaphor.
But there are those who thought they saw and did not see, the blind man born who is healed in the Bible is someone who did not have a cognitive system prepared to see, and the fact that he comes to see is a miracle but also another metaphor, which due to cultural and contextual blindness it is not possible to see, when leaving this context it is possible to see.
Now wanting to heal or not is a psychic attitude, wanting to see and having the physiological system to see it takes effort and overcome the self-sabotage that makes blindness a comfort zone.

 

The Big Bang can be something else

17 Mar

And the Theory of Standard Physics, whose discovery of the Higgs particle recently in the Hadron collider made physicists vibrate, now everything seems to have another meaning.
There were two strong evidences about the Big Bang and the expansion of the universe since the first ball from which everything came out, and now it would be in a bubble of 250 million light years.

And now, this “our universe” where the density of matter is half of the rest of the universe, the hypothesis is Lucas Lombriser, theoretical physicist at the University of Geneva (UNIGE) and answers at what speed the universe expands, and reconciles the two previous averages of Universe Expansion.
The approach published in the journal “Physics Letter B”, resolves the divergence between two independent calculation methods that reached different values by around 10%, a statistical deviation that is irreconcilable, and does not need any new physical model.
According to the Big Bang theory occurred 13.8 billion years ago, the proposal was first made by the Belgian physicist and elder Georges Lemaître (1894-1966) and demonstrated for the first time by the American astronomer Edwin Hubble (1889-1953), observing that distant galaxies were moving away and putting them back together, one could calculate the time of the first explosion.
The expansion constant called H0 was meditated at a value of 67.4 according to data provided by the Planck space mission, which hypothesizes that the universe is homogeneous and isotropic, but now you can think of it with a bubble with matter density half of the entire universe, that is, at 13.8 billion light it exploded within a “other” less dense universe.
Lombriser said: “If we were in a kind of gigantic” bubble “, where the density of matter was significantly less than the density known to the entire universe, this would have consequences on the distances of the supernovae and, ultimately, on determining the H0”.
Thus, the 250 million-year constant for the bubble reconciles the values of the constant H0 for the Big Bang with the constant with the calculation of the spacing of the supernovae that has influence from the entire universe including the part of the bubble with half density, reconciling the two measures.

 

The changes of the 20th century

13 Mar

The changes of the last century, but whose social and economic structures are still present, were marked by the end of economic liberalism but which was supported by great empires, in addition to the colonial ones in Africa and Asia (the end of the empire in India, for example), also social and economic customs were changing and are still present in the 19th century.
It would be more opportune to talk about the economic, at a time when the financial empires seem to be melting on the Stock Exchanges, the so-called Bear market, of fear managing business, but on March 8, which was women’s day, we chose to talk about the issue .
Since Ibsen’s romance in the 19th century, the Doll´s house, where the affable and liberal structure of a marriage hid her husband’s machismo, by the way the moment he takes over an Investment Bank, the oppression of wife.
We also pointed out the development of the female issue through Doris Lessing Nobel Prize for Literature and who had a balanced but tough position, far from fads and the politically correct, she lived and pointed out the issue of women, even though white women suffered in South Africa with the issue of racism for defending blacks.
We arrived at the “Commons” economy of Elinor Ostrom, ignored by the left for not being against capital, and ignored by the right because it affirmed that the governance of common goods can be productive and well managed, contrary to what the “Tragedy of Commons” provides ”.
The change in posture and culture, it is true that we need laws and policies to combat machismo, but cultural change defends the view of women, now independent, in the job market but still suffering the consequences of her emancipation.
Although the religious view is said to be sexist, and often is, it is not what Bible presents in the New Testament, remembering that the Jewish culture of the time was sexist and the Old Testament reflects this, however Jesus’ position on women were different.
Thus, it appears in the text of John (Jn 4, 8-9): “The disciples had gone to the city to buy food. The Samaritan woman then said to Jesus: “How is it that you, being a Jew, ask me to drink that I am a Samaritan woman? “, And the text clarifies that the Jews did not get along with the Samaritans, and the position of the woman was inferior, accepted by them.

 

In-formation and modern state

12 Feb

It is impossible to think about the modern state, without thinking about its laws and the social contract that is established from them, and it is not by chance that they arise after the Gutenberg press (and the book).

One can think in an equally naive way that this is just theory, it is easy to demonstrate that it is not the form of action of the polis, it is impossible to think without the Greek polis, and the thoughts ranging from the pre-Socratic to the modern contractualists : Thomas Hobbes, John Locke and the Swiss (he was not French) Jean Jacques Rousseau.

The in-formation of the modern state comes from the basic idea of ​​these thinkers is that the relationship between rulers and governments must be established in the form of a contract, and that they argue in the background is that man is the wolf of man Thomas Hobbes, man is determined by the social relationship John Locke, this is born good and the environment shapes it, and man is a good savage that the environment has corrupted, Rousseau’s thought.

What some contemporary authors will say is that these forms, or these rules of social domination, have collapsed, whether due to the emancipation of the spectator as advocated by Jacques Rancière, or due to the failure of the rules of the human park as explored by Peter Sloterdijk, of course there are others possible interpretations, like the conservative in fashion, resume the solid state.

 

Identity and making a difference

06 Feb

Identity and difference seem contradictory, we have already stated that the problem is not logical, but onto-logical, this relative to Being, and in modern ontology the contradiction is possible and therefore non-Being can also be, and this gives rise to Becoming , breaking static barriers.

The capacity and integrity of the Being means that we know ourselves as we are, we understand our worldview and the limitations it has, even the most advanced science has limits, absolute knowledge is possible with a true spirituality, where the soul is.

We improperly say that where the heart is, our desires, desires and projections about who we are, most illnesses, especially psychological ones, come from these projections when they are false, unreal or real experiences that hurt us.

The non-Being means that we understand what we are and are prepared to not be, to receive the Other, the different and the cultural and political diversity of the world, the radicalism of defending one’s own identity and being too attached to the worldview , we have already said it is not identity, but self-identity, many who criticize individualism worship self-identity.

Not being is the openness to the other to dialogue, from where the becoming comes from necessarily passes through a non-Being, much of the extremism of the current world, with bad reflexes in politics is the exercise of the cult of “identity” collectively, false collectives and false “Nodes” that are closed and authoritarian structures.

Within this radicalism there is a seed of the Other, of the acceptance of difference and true spirituality, it is necessary that this “exacerbated” identity is open to the different, or contradictory and mainly changes its form of “thought”, and its closed “culture”.

From thinking, two tendencies emerge: simplism, which reinforces self-identity and complexity, as proposed by Edgar Morin, which facilitates and expands the vision of the world and of Being

 

 

From darkness to light

24 Jan

The relationship between tradition and change is greater than you can think, even Marx went to study English economists, German idealism and French politics to think about his change, it is a fact that this thought today is already part of tradition, so what will be the new ?

We started the week talking about Buzzwords, however the big change that happens nowadays is in the aspect of production and consumption the digital change, the market and the hurryers already use the word “digital transformation”, a strong buzzword, however it is not about ignore it, but understand in the context of the changes that are taking place.

All the tones of the change agree that one must think about collective forms of work, of thought, however what is called collective is in different social, economic and even religious niches, it is a “us” closed in groups and currents of thought .

Tradition seeks the center, where power and wealth are, change seeks the periphery.

However, it is from the crisis that the light is born, it is curious that the Bible prophecy, as well as the text of Matthew (Mt 4,15): “Land of Zabulon, land of Neftali, way of the sea, region on the other side of the Jordan River , Galilee of the pagans! ”Speaks of a people and a land far from religion and where Jesus went to gather his first disciples, because the“ religious ”were Pharisees.

And dialogue with tradition, yes, Jesus will dialogue with Pharisees all the time, what lesson can be taken for the contemporary world and its cultural and spiritual crisis.

The new needs “new wineskins”, so new wine in a new barrel, but the culture of wine is not disregarded but improves its appreciation and production, it is not a new process, but a planting in new soil, in fertile land and where hearts are open.

 

 

A re-reading of the three wise men

03 Jan

In times of fundamentalism and religious intolerance, a re-reading of the Magi that they have adopted and also “contemplating” the birth of Jesus is essential for dialogue.
The first necessary is that God has communicated with the “wizards” of the East, he can reopen closed hearts for reconnection (religion of the Latin verb religare which is to reconnect), for they were not even religious in the conventional sense, but
magicians and God reconnected them.
The second is that the divine communication was through stars, which means that they could understand this language and that God spoke in their human language, that is, there are forms beyond the dogmatic communication between God and men, even non-believers.
Cosmology is an ancient and fundamental part of philosophy, its evolution and composition studies the universe, and comes from antiquity, the pre-Socratics studied it, also seek the explanation of the origin and transformation of nature and the universe and build myths and divinity, creating a relationship between mortal and imortal beings.
So God is not so indiferente to this, a universal proposition should not disregard cosmology, and if one wishes to construct a cosmogony, that is the beginning and end of all life, then an eschatology is also constructed, and Christian eschatology may be related to Is not this, after all, God the beginning and the end of everything?
Thesecond re-reading, the question about of the stars, in fact even today they are looking for cosmological evidences ofthe star that the Magi followed, a star, a come t, this could help to date Christmas of a more precise date.
Theologians such as Teilhard Chardin did not fail to consider the cosmological hypothesis, and the notion of a Christ-centered universe helps a non-fundamentalist interpretation of a more complex eschatology, and so we have recourse in the previous post (in 1 / 4 /2019) to St. Gregory of Nazianzen.
The third is that the magi were “contemplating” the boy-God, in addition to the active vita, Hannah Arendt also spoke of her in The Human Condition (published in 1956, with Brazilian edition of 2009), which comes from the conference Work, Work and Action (Brazilian publication of 2006), but already spoke of this question Aristotle in the bios politikos and the vita negotiosa or actuosa in Augustine, and, recently Byung Chull Han in The society of the fatigue.
But they did not come to worship only, where the element offered incense is essentially this, but also brought gold in the sense of wealth and myrrh in the sense of sacrifices offered.
Magi should signify the opening of Christianity to other languages ​​which are also an expression of the infinite, of the universe, and of the sacredly constructed life in all and in all.

 

Earth-planetarism, a planetary worldview

09 Jul

We have already mentioned that the worldview depends on a vision of the cosmos and life itself, there is still a citizen worldview, Edgar Morin called the land-fatherland and what I call earth-planetaryism. Seeing the planet as Patria, as “common house” in the religious mystical vision, as Gaia in a mythological view, incorporate this view, for the planet itself, living beings including animals and plants and cultures that are the citizenship of living peoples in the Planet.

Broaden a cosmos-planetary view of the Earth they inhabit. In Edgar Morin’s book he traces in chapters 2 and 3 what this planetary identity would be, and at the same time reveals an exhaustion and planetary agony, there is something that involves beyond the traditions and cultural issues at stake, the worldview depends on how man sees himself as a whole, and this implies an advanced worldview, which admits the new telescopes, which made the Copernican revolution, which are now the new media.

Terraplanism is the most extreme side of this view, but attachment to an earlier view of quantum physics, black holes, the view of a multi-verse implies that the planetary cosmovision is still enlightened and idealistic, stuck to an idea of ​​citizenship , of state and of planet that already is much surpassed, and agonizes in successive crises. In the book by Morin and Anne Brigitte Kern, they point out that the key phenomenon to understand this crisis of planetary proportions is “moral, psychic and intellectual underdevelopment” (Morin and Kern, 2011, 115), including development, and the proliferation of holistic “hollow” ideals and of mutilated visions, the loss of the global, the fundamental and the responsibility “(ibid.).

Broadening this vision requires abandoning pseudo-planetary principles that are Eurocentrists, third-worldists, imperialists and neocolonizers present in the “saviors of the homeland” are left or right, generally unrelated and limited worldview.

A new planetary vision, which respects nature itself, demands a vision of an even wider universe that was thought by Copernicus, Galileo, Newton and the Enlightenment, the eternal dualism materialism x idealism, the imperial religiosity of some religions.

Lack of wisdom to the humble and humility to the wise, it is time to rethink the thought, as Edgar Morin wanted, a time of transdisciplinarity of multi-verse (several universes).

MORIN, E., KERN, A.B. Terra Pátria (Earth homeland.) Trad. Paulo Neves. 6th. edition, Sulina Publishing, Brazil, 2011.

This presentation of the Edgar Morin in SESC in São Paulo Brasil, he talks about this subject:

 

Cosmology, Worldview and Dialogue

04 Jul

The origin of the Greek word “kosmos” is linked to the idea of order, universe (or multiverse), beauty and harmony, also the cosmos through the position of the stars helped to organize the calendar in the origin of human history, cosmogonies and visions of the beginning and end of the uni- multiverse, of nature and of man.
The absence of a worldview also impoverishes the view of Being, Emanuel Lévinas examining the theme in his book Ethics and Infinity, a radical critique of the category of totality, typical of Western philosophy that led to the cult of Same and Neutral, absolute thought which led to tyrannies and totalizing ideologies.
In Aristotelian physics, previous to modern physics and unthinkable at that time an astrophysics of the multiverse, he elaborated a static model, of eternal flow of the becoming, submitted to an order, the Copernican revolution put everything in motion, and modern astrophysics recovered the model of “Infinite”, where matter and dark energy dominate 96% of the universe.
The cosmogonies are fundamental to understand the formation of cultures and religious thoughts of diverse peoples, legends and myths can usually be thought around a metaphysics, and the beliefs that make them possible as an explanation of the world.
The worldview is present in any form of thought, so materialism, idealism and spiritualism are cosmovisions, as a partial apprehension of the totality and the solution and encounter of the Other are made in function of this worldview.
Thus, in a dialogue of cultures, imperative for a globalizing world and the demand of a global citizenship although not recognized, it is necessary clarifications of this cosmovision, of way totalizing and while admits the infinite like mystery and becoming.
We find in the Basic Dictionary of Philosophy (Jupiassu, Marcondes, 2008) that cosmology supposes the possibility of a knowledge of the world as a system and as an expression of a discourse, the postulate of a totalization of the world, if made by knowledge, of an eventual cosmology of knowledge itself.

JAPIASSÚ, Hilton e MARCONDES, Danilo. (2008) Dicionário Básico de Filosofia. (Basic Dictionary of Philosophy), 5a.ed. Rio de Janeiro: Zahar.
The video below shows the Cosmic vision of David Southwood of ESA (European Space Agency):

 

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: