Arquivo para a ‘SocioCibercultura’ Categoria
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.
Is it possible to rethink Brazil?
09
Nov
The political moment says no, but for those who think and can see these 
“temperate zones”, as Priest Antunes called it Rethinking Portugal, which is in the plural because there is “beyond political democracy, social democracy”, and the thinker affirms that “it was a mistake to think of the structures of general, atomized freedom,” says Priest Antunes to rethink Portugal.
Priest Antunes stated that “their formulators and apologists did not see – or saw it too well – that the” natural law “they advocated was, in fact, the right of the stronger, than the” invisible hand “that business would only increase the profits and profits of those already possessed, that the harmony, which they envisioned in the of the “natural laws” of the market of supply and demand, would in reality constitute a terrible disharmony if it were not corrected by the imperative of the common social welfare, that the freedom granted to all, in a great impetus of generosity, worked, in practice, only as the privilege of some “(Antunes, 2011).
For this reason, Priest Antunes explains: “For more than a century and a half, in order that” this freedom of heart could be translated into the effectiveness of the application, many struggles, harsh struggles were fought “, speaking of the struggles in Portugal.
“In the name of justice and equity, in the name of the history that was moving – or should be – in the sense of equality, in the name of the fraternity that we should all unite – especially the weakest and oppressed, the disinherited and those left on account: men, groups, classes and nations, “said Father Antunes about Portugal in the 1970s “To this day. It is today the combination of political democracy and social democracy that is the great concern of the most conscious and most critical, lucid and generous sector of all Humanity “(Antunes, 2011), but in Brazil the project has been postponed, and the moment which is still in wait, and seems delayed. What followed of the Carnation Revolution in Portugal was a moment of openness and lucidity, but with the entry into the European Community all this came to be shaken, with allegations of corruption in the José Sócrates government (2005-2009), and with the crisis financial crisis in 2010-2014, and named Troika intervention.
An European intervention that the Portuguese people called the Troika, composed of the European Commission, the European Central Bank and the IMF, which managed the financial crisis with many protests by the Portuguese. What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, politically if it is repressive it will be hateful, and the social thing almost unthinkable. It is necessary to update discourses, interpretations and authors, almost all dated references of the beginning of the century, who ignore the new media and new thinkers.
What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, the politician if he is repressive will be hateful, and the social unthinkable.
Will there be channels for dialogue with society? Is the press free? it seems that Rethinking Brazil at this moment is almost impossible, but we cannot anticipate the facts even if they are easily presumed, it is a political error that can worsen the fragile stage of Brazilian democracy, we would create a pre-truth or a pre-fact.
Fight for peace, meekness and justice
02
Nov
The history of mankind is to this day a war story of the Same against the Other,
the book The Expulsion of the Other by Byung-Chul Han is nothing more than the realization of this reality. It is our destiny, a fatality, I think not, when peace has been spoken of most, if war is spoken of, peace can be thought of, the Earth as a human homeland.
The challenges are immense, and fears grow with each new authoritarian government, it is good to say there are also islands of the left and right-wing stronghold that are only “elected” people.
I do not think of resistance or opposition, I still think of transformation, the great setback that happens in all humanity, if it were located it would be easy to have only one reading: we can not go forward, the nostalgists say: “how good was those time” , which ?
To fight for peace must also be for justice and against all sorts of oppression, to magnify simple wisdom and to understand that it takes depth to be simple, a “sophistication” as Leonardo da Vinci said, and to establish a spirit of meekness where it is possible to think.
Not without realizing an excessive dose of authoritarianism is time to ask, what is the exact place of the state in everyday life? its abrupt interference even in the personal life is but a form of authoritarianism? we have cameras and radars every kilometer, it’s not an exaggeration.
Weapons for peace, does not make the slightest sense, more weapons more violence, never the other way around. They remember the biblical beatitudes Mt 5,5: “Blessed are the meek, for they shall possess the earth,” of course what you see today is power in the hand of rabid and authoritarian, but it is not the end.
The following long verse is practically a warning to justice Mt 5: 6: “Blessed are the hungry and righteous, for they shall be filled,” and further Matthew 5: 9: “those who promote peace, because they will be called children of God “, did humanism die? The fact that everyone, or at least a large part of humanity, has a perception that something needs to be done urgently to overcome the “dangers against humanity” challenges us.
There is an urgent need for global governance, not less urgent income distribution programs. The ecological collapse, and in the big metropolis also the urban demand global measures.
I remember the two beatitudes as a stimulus for those struggling for humanity suffer persecution, injustice and slander. Mt 5,11 “Blessed are you when they revile you and persecute you, and when they lie, they shall say all manner of evil against you for my sake,” that is Christianity, the rest wickedness
To quench fears and hatreds: meekness
31
Oct
There is little philosophical literature on meekness, but on fears and hatreds are
abundant, we explored this in the posts of the previous week, now we want to mature and overcome both the hatreds, the fears and especially the hurts that entered our lives is necessary something related to temperance, meekness and of course a good deal of critical wisdom.
It could be combined with peace, with tolerance, but they are matters with direct relation to the social, to the just and mainly to some dose of power in the positive sense that we said in our previous post, inner peace or resilience interior as a form of tolerance are nothing other than the negation of the external social and human context.
Meekness is that force capable of even before the contradictory being able to hear, argue and in many cases just shut up until the other person can hear.
Unlike “inner peace” or the social concepts of peace, it is a peaceful way of looking at the world, the Other beyond its limitations, its momentary or habitual outbursts, and is able to convey serenity and calm in hostile environments.
Fears are born of immaturity, incomprehension or fragility in the face of a situation, the use of arms does not lead to greater meekness, leads the attempt to take fear to the other, but almost always this builds an escalation of hatred.
Now it can be conjugated with the idea of social peace, the Roman pax foresaw the submission of the peoples, the Pax of Westphalia, which was nothing more than a treaty of religious tolerance that would lead to a political peace, already the eternal right of the state of interfere in a conflict, even with violence if necessary, this returns the discussion in the Brazilian reality.
Kant argued that “by the use and predominance of reason, by the constitution of the individual sphere, the construction of the modern individual, by the establishment of the public space for the debate and resolution of social conflicts,” such was the constructive model of the eternal pax of modernity, without meekness, a dose of interpretation of hermeneutics of interpretation.
This discourse reminds Heidegger that he has an essay on Serenity (1959), Byung-Chul Han recalls that “serene courage to face an essential fear” [Heidegger], and when this fear lacks, the identical remains, is at the mercy of the “silent voice” that “awakens him with the horrors of the abyss.”
The expulsion of the Other
23
Oct
Byung-Chul Han’s gaze on contemporaneity could not be more authentic for the author of 
, the Salvation of the Beautiful and the Aroma of Time, among other books of course, but has in its first pages the relationship with all this and the beautiful: “If a flower had in itself its ontic fullness, it would not need to be contemplated” (Han, 2016, 13), this sentence is paradoxical but it is not, it is in his book “A expulsão do Outro” (the expulsion of the Other) (Han, 2016).
The author analyzes the question [in Max Scheler] of Saint Augustine to attribute “in a strange and dangerous way ° a necessity to plants:
“That men behold them, as if, through a knowledge of their being guided by love, they experienced something analogous to redemption” [Han apud Scheler, 2016, p. 13).
Han clarifies that knowledge seen in this way is redemption, but it should be noted that there is no way in this form to separate subject from object in contemplation, which is discussed at length in his other book, The Society of Fatigue. object while another.
In this the author distinguishes the simple news or information, “to which the dimension of otherness is utterly lacking” (idem, page 13), that which would be able to reveal a new world, a new understanding of what it really is, suddenly that the new one appears (idem).
Going back to Heidegger, he asserts that all this false objectivity means nothing other than “otherwise this blindness to events” (Han, 2016, 14).
Although his view is excessively pessimistic about the network and the digital, he is right in saying that “proximity brings in itself distance as its dialectical opposite. The elimination of distance does not generate more closeness, but rather destroys it “(Han, 2016, p.15) and pronounces it categorically, which in the absence of distance or the identical that it creates contains life.
He retakes the theme of another book “The Agony of Eros”, saying that “in pornography all bodies resemble” and the body is reduced to sexual does not know anything else.
He makes a quick analysis of the animation film Anomalisa (pictured above) made by Charlie Kaufman in 2015, which reveals the hell of the identical, puts the painting Golconda by René Magritte, the Belgian surrealist in his book “Swarm”.
The book also analyzes the terror of authenticity, fear and alienation before analyzing the language and thought of the Other, modern thought is nothing else as a consequence of the “forgetting of being”, the separation of subject and object, expulsion from the other.
HAN, Byung Chul. A expulsão do Outro (portuguese edition). Lisbon: Relógio d´água. 2016.
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.
Scientific vision and ontology
16
Oct
Contemporary science is the fruit of an a priori concept construction, which can be
thought of as that which is prior to experience or perception, in terms of philosophy, this corresponds to two forms of knowledge or argument, when we say in my experience I feel that … it is the argument of perception, when I say I see it this way … it means that I have a world view and I am resorting to it.
In the ontological phenomenology an “a priori” is also admitted, but it does not mean an “a priori construction”, since it must be dissociated from “empiria”, because in fact even if we can not make explicit our world view, it was socially and culturally constructed, which in the hermeneutic circle are the preconceptions, in the sense that they are somehow formulated.
Just as both scientific research and ontology have concepts “a priori” they can converge, but in practice ontology requires a purification, ie, the explanation of which are the prejudices, for example, idealism or culture.
Every scientific investigation makes an a priori that is the “fixation of the sectors of objects” and is only possible from an opening to the being of being, that is, what is the ordinary experience that it has of the world, sometimes difficult to explain and question.
In order for a true scientific question to be asked, it is necessary to determine the region of the entities, often called contextualization, but at most only corresponds to a romantic view of history (read Gadamer), the region means being taken to the horizon of the original experience, the horizon of the fundamental relation of the entity that questions with the questioned world, usually done in reverse.
In medieval philosophy, the whole discussion of these a priori leads to the quarrel of the universals of Boethius (470-525), who translated Isagoge from Greek into Latin, soon perceived the magnificent program that Porphyry’s questions proclaimed.
At bottom the quarrel is whether there are universals, which would be them, that triggered a struggle between nominalists (everything is name) and realists (they exist independent of the names).
Existential analytics “is before all psychology, anthropology and, above all, biology.” (Heidegger, 2015, pp. 89), although we already say in the previous post Paul Ricoeur affirms that there is in Heidegger (he would say in all ontology) an a priori that is based on anthropology, which we call original for cultural reasons.
Heidegger, M. Ser e tempo, 10a. edição, Trad. Revisada de Marcia Sá Cavalcante, Brasil, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
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.
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.
The future and our life in 2100
10
Oct
We have written a few posts about Michio Kaku, about some of his speculations about physics,
now we want to give him a jump in the future, different from what the technoprofetas do (the name given by Jean Gabriel Ganascia to the creators of technological myths), Kaku speculates using physics and being optimistic.
He writes: “In 2100 our destiny is to become like the gods we once worshiped and feared. But our tools will not be like magic wands and potions, but computer science, nanotechnology, artificial intelligence, biotechnology and, above all, quantum theory, which is the basis of earlier technologies. “(Kaku, 2011)
If positioning as a quantum physicist, the term is inappropriate but would say theoretical, he asks: “But where is all this leading technological change? Where is the final destination of this long journey in science and technology? “.
His answer is surprising. It responds in a sociological way: “the culmination of all these disorders is the formation of a planetary civilization, what physicists call Type I civilization,”
Not surprising to those who connect all Newtonian mechanics with the logic that lasts until our days to the right, economic ideas and theories of the state.
And he goes on: “Unless we succumb to the forces of chaos and madness, the transition to a planetary civilization is inevitable, the end product of the enormous, inexorable force of history and technology beyond any control.”
Futurists already anticipated the office without paper, but the bureaucratic chaos makes the paper still to be spent exorbitantly, the work at home is not yet reality, but it could be.
Also the online shopping cybershoppers, cyberstudents making classrooms obsolete, and many universities would close due to lack of interest from young people.
What we see is proliferating cyberclassrooms and universities still record record numbers of students, professors who successfully give lectures on philosophy, physics and technological gadgets, giant media puzzles try to manipulate people’s heads, but “the lights of Broadway shine still as intensely as before. ”
But technology continues to be fought as one of the “evils of our time,” and according to Kaku the point is: “Whenever there is conflict between modern technology and the desires of our primitive ancestors, these primitive desires gain more and more.” : “This is the cave man principle”.
Kaku tells a story similar to today, watched a movie that changed his life was the “Forbidden Planet,” based on Shakespeare’s play “The Storm” in the movie astronauts find an ancient civilization but millions of years our front.
The discovery of the Chauvet Cave in southern France, where we rediscover primitive man capable of an art and a subjectivity comparable to our time, is nothing more than the idea of this Cave Man who subsists in us and insists on not going to the future.
The book does not end there, his belief in the future is strong and resilient, but one sentence of Schopenhauer translates well his vision: “Each one limit the world’s limits in his vision,” personally he would add but the limits are greater than our vision.
Kaku, M. (2011) Physics of the futuro: how science will shape human Destiny and our daily lives by the year 2100.
