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World and the Post 2015´s Agend
11
Jul
When the UN organized its Post 2015 Development Agenda, it appeared that civil
society organizations were moving towards a greater focus on poverty and hunger, urban planning and education, nuclear disarmament and women’s empowerment, others subjects related to the person, the struggle for greater perks and powers, the return of nationalism moved in the opposite direction.
UN Secretary-General Ban Ki-moon said in September 2014 “Our world needs more wind and solar energy. But I believe in an even stronger source of energy, people’s power”, the path seemed safe and was not, one can now evaluate the error.
The numbers that preceded the conservative turnaround were still “very unequal” in Latin America, Eduardo Frei affirmed that the Chile that governed from 1994-2000, with several initiatives that promoted democracy and social justice, had reduced poverty by 38.6% to 7.8% of the population, and extreme poverty from 13% to 2.5%, but by 2015 Latin America had another profile, despite GDP growth from 2015 to 2018 (photo above).
It was still a region “more unequal” than another, of its 600 million inhabitants still 167 million lived in poverty and 71 million in extreme poverty, this contrast reveals a dangerous and deep social gap, according to the own Frei in 2015.
Regarding the future, Frei affirms that the struggle against poverty and inequalities demanded another effort on an ethical basis, and at this crossroads, it would be time for governments to give greater impetus to the “moral movement” that did not happen.
Juan Somavia, former Director of the International Labor Organization, said in the post 2015 agenda that a good basis for negotiations would be: “the document reflects an extremely ambitious vision with its 17 goals and 69 indicators centered on the concept of sustainable development focused on people and eradicating poverty, “saying that UN political support was critical.
In 20th birthday of UN Millennium Development Goals (MDGs), which was adopted in 2000, said that the problem of poverty eradication was echoed by the UN’s Economic and Social Council (Ecosoc) : productive employment and social integration have been excluded, and it is not mere coincidence. And social integration is a broader concept when we think of global citizenship.
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.
