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What I learned from Portugal

04 Apr

I travel back to Brazil, already with great longing, it is always difficult to leave behind strong bonds that are built during life, I recognize that everything that thought of Portugal little stood, it is a fact that colonized Brazil, as it is also a fact which were the first great empire of modernity, an ability to fight and win as unique and commendable people.
Among the strong contacts I had with Portuguese culture I emphasize his love of culture, especially the music not only of fact but also popular and modern songs, his poetry and literature of Camões, Fernando Pessoa, Eça de Queiroz and many current as Saramago.
I highlight a man, a mystic and also a man of culture, who he knew at a glance, since he had read on the Web his book Repensar Portugal, which reads:
“Mystical people, but little metaphysical; lyric but little gregarious people; active but not very organized people; an empirical people, but a little pragmatic “, I emphasize” cohabiting people, but easily segregated by the arts of those who lead them “(Father Manuel Antunes, Repensar Portugal, 37).
His work is immense and includes Revista Brotéria, a whole work on education in his book Paidéia, influences that he maintains until today, at the Open University through Dr. José Eduardo Franco, who keeps alive his memory.
The revitalization of Lisbon, Oporto and small towns, here called villages, the eternal participation and preservation of the people of culture in the arts, cuisine, folklore and innumerable cultural centers, theaters and even TV programs dedicated to this.
I learned from this that there is a positive way of loving one’s own culture and fellow citizens, very different from an unhealthy, xenophobic and prejudiced nationalism. By the way, Portugal welcomes many peoples and nations and has curious connections with the Orient, such as Macau and Goa.
Lastly, I leave my gratitude, my love and my respect to the Portuguese people public, they are from now on my second homeland, chosen for love and reciprocity.
I leave this little video of Portugal for those who still do not know this beautiful country:


Life imitates Science Fiction?

24 Jan

Yes, since for the seventh art and also for the literature of science fiction this is art.
The point is that much of the fiction does not take place, Stanley Kubrick’s classic 2001-based 2001 Odyssey, based on the book of the Arthur C. Clarke, did not predict laptops in 2001, nor social media networks, the film Social Networks itself contains a misconception already in the name , because it is just a media and big issues of networks like the 6 degrees of freedom, small worlds and weak ties are not even remembered.
Also the classic Blade Runner and its new version Blade Runner 2049 still has the question of the Turing test, how to differentiate a machine and a human by its reactions is more an existential-ontological question than fictional, what the critic hardly noticed is that the machines continue to try to deceive the android hunter and he continues to eliminate them without breaking with his own existential human crisis.
Ask the author of the book that inspired the movie “Androids dream of electric sheep? Do they dream, will they have existential experiences like the A.I., or will they leave the world of machines, to affirm their humanoid “humanity” as an Ex-Machina movie?
It is a fact that since Julio Verne, passing through the movie Metropolis, the series Lost in Space and Journeys in the stars of great success in the TV in its time, brought news as the cellular transmitters, and who knows in the near future the teleportation, since the holograms already they are there, but they are just transmission artifacts.
After years of science fiction films: Gravity (2013), Interstellar (2014) and Ex-Machina (2015), Lost on Mars (2015), The Arrival (2016), It (2017), Blade Runner 2049 (2017) ), the absence of 2018 may be what justifies the nomination of the superhero movie Black Panther to the 2019 Oscar for best picture, lacked inspiration but not imagination.
Imagination about the future continues to provide artifacts for real life, but real life follows its existential drama, in times of anger and threats of return to the past, it is worth thinking about what the future will be, even if it is only of artifacts and not of real life, this follows its drama, although a Wrinkle Time with the excellent Oprah Wrinfey was due in effects and scenario


Paths, artifact and art in Heidegger

14 Jan

The work Origin of the work  art (1936) is a text by Martin Heidegger, where the question of art and work, which moves to the artifact, and which is Heidegger himself in motion, when writing a collection Forest Paths.
Instead of writing a work written Forest Paths (Holzwege) in which an additive was added before the epilogue in 1956.
A view of Heidegger that the “artifact” of art, is a privileged way of revealing the quotidian, reveals itself as a poetic understanding of the world, and brings the idea of meaningless “way” of reach, duration and legitimacy of art.
Is this a question of knowing the origin of the work of art? Is the origin in the artifact, the observer or the artist? According to his question, “What is in the work, is it at work?” (Heidegger, 2002, 31), where it is possible to see the “way” already.
A medieval philosophy called a “quidity,” as it is, was about the nominalists like Ockham and Scotus Duns with the royalists, as they debated realists and ontologists like Thomas Aquinas, who began the discussion about the existence of universals, and the bottom is about what is essence.
For Heidegger is a source of information that is being, that is, its essence.
The origin of the algorithm of its essence, as well as its work on the provenance of its essence (Heidegger, 2002, p.7), which one wishes to extrapolate to technique and its relation to essence.
Heidegger in The Binding of a Work of Art follows the publication of the art article, the singular work, the emergence of the work of art from the artist’s creative medium, as well as the origin of the work is the artist (Heidegger, 2002, 61), but does not use the sense of anthropological origin.
As an example, the effect of aesthetic experience, a man observes the shoes on the picture (Van Gogh, 1886), in each time, the image itself is updated, it is a sense to the virtual, since the virtual is something that is updated, and the art was originated by the artist, but it completes itself in the observer and manifest on the artefact.
The updating of this ontological foundation of Heidegger, which sees the origin of the artist, is in Rancière when he speaks of the “Emancipated Spectator” (2008), which opens the discussion about “the theoretical presuppositions that put the spectator question at the heart of the discussion about relations between art and politics “(Rancière, 2012, p.8), essential for the present day.
Rancière shows two premisses about the spectator that are false, the first which is the spectator as opposed to knowing, and the second that is contrary to acting, and calls this the paradox of the spectator who is, in the case of theater, a “non-theater without spectator “(RANCIÈRE, 2012, p.8).
We propose in opposition to the ontotantropotechnical status of the work of art, or of its artifact, it exists while it is being, so the artist lends his ontological status as anthropos (man), and expresses it as a technique.


HEIDEGGER, M. A Origem da Obra de Arte, Lisboa: Edições 70, 2002 (Portuguese Edition).

RANCIÈRE, J. O espectador Emancipado, São Paulo: Editora WMF Martins Fontes, 2012 (Brazilian Edition).


And you who say that I am

21 Sep

 The truths of the facts only reveal in the truth of the acts, it is so for the daily life, so for the politics and for the speeches, if we live in the post-truth, it has the limit of the acts.
We like day to day to create narratives more favorable to our convenience and our ideals, but almost always the unveiling exists beyond language and speech.
The creation of a logical intelligence, in deeper layers now called Deep Mind or Deep Learning, is nothing more than the artificial response to the virtual world, part of the real next to the current one, a logic consistent with the action, the human will always be some dyslexia.
Full consciousness is linked to full dialogue, where discourses can interpenetrate in the hermeneutic circle, the difference with artificial intelligence is that the machine learns from humans, but it will be difficult for it to escape from formal logic, while the human is ontological.
This means that we are in the age of Being, a deeper manifestation of what we are, and contrary to what anti-technology discourse supposes, it is precisely this that can help human speech in the essential aspects of logic, which we sometimes falsify to be correct .
Historically technology is not displaced from human needs, it is often the poor adaptation or use of human relationship with technology that causes some disruption and misunderstanding of its true role, which is to assist the craft, art and technique, says the Greek origin of the word techné.
In the biblical passage that Jesus tests his apostles, he asks: “And you who say that I am” (Mt 16:15), for some was a great prophet, for others a return from Elijah or even from Moses, not always God , that is, the Divine wisdom between us.
The reprehensible use of the evangelical message in politics is not for the fact that they should be outside the interests of the common good and of society in general, but it is the possibility of instrumentalizing and using in favor of a certain discourse that is not always coherent with the gospel


Truths, tautologies and beliefs

05 Sep

I was astonished that Noam Chomsky said: “people do not believe in facts anymore,” the crises (not unique, because there are political, ideological and even humanitarian crises) although all with an economic outline, the deep root of them is for a rejection of own culture.

Some will say identity, although it should not be left aside, the discourses I see in this line border on psychologism, the correct philosophical concept must be seen with the question of relation, while psychology sees as personality problems, behaviors and mental functions, then for me it’s something else. In the sociological case it has in the idea of ​​self-conception, aspects of social representation as a single person, or in quantitative terms what differs it from others in cultural, gender, nationality, now online identity or something that is formative of one’s own identity.

Although culture comes as a sociological aspect, it is reductive because culture is more comprehensive than aspects of identity and nationalities, Alfred Kroeber and Clyde Kluckhohn have found at least 167 different definitions for the term “culture”, which shows the breadth of the term . We have a narrow definition, but incorporate essential elements: all that complex that includes knowledge, beliefs, art, morals, law, customs and all other habits and capacities acquired by man as a member of society ” Edward B. Tylor, for our theme as it involves knowledge, beliefs and truth.

Systems that ignore beliefs are not true, but tautological, even admitting an intersection between beliefs and knowledge, because they ignore that there is knowledge linked to beliefs (figure below).

Systems that admit that in every culture there are beliefs, can differentiate the knowledge present in different cultures and that have a core of distinct knowledge, but in both there may be truth, it is a dialogical and relational knowledge.

The art, morality, and customs that are within these cultures may have no relation to truth, but each has a different nucleus of knowledge (x and y in the figure) that relates to truth, facts and attitudes help to maintain this true relationships.