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World of life and deviations

02 May

It seems obvious what the world of life would be, but it is not because simply this world is populated by theories and misconceptions trying to put life as some form of acting, of making functionalist or even of thinking in restricted forms that do not behave life.
It is not by chance that this was later developed by Heidegger and Gadamer, since all life refers to the Being, and closes itself in this and not from its relation with the objects, but with the vision it has of the relation with these objects which are part of the world of life.
Separating them into ontological and ontological, though distinct, means that there is something beyond the life of being, not in the mystical sense, but of the transcendental realizations (the apriori) of consciousness.
Thus the work of Hans Georg Gadamer “Truth and Method” is nothing other than to oppose a vision of historical consciousness other than that of something, the basic presupposition of the hermeneutics, there is therefore no clear relation to life, beings, objects and culture of concrete beings within a concrete reality.
The original meaning of the “world of life” (Lebenswelt) is embodied in Heidegger’s work of Being and Time, used in part by Sartre, Gadamer problematized it, and Schultz made it central to his phenomenological sociology.
Phenomenology brought from Franz Brentano the notion of intentionality, which according to Sokoloski, intention means the relation of consciousness that we have with an object, then refers in the last analysis to what we call consciousness.
The notion of intentionality is the one that contrasts most strongly with positivism, when reconsidering the subject and object relationship, in a perspective of inseparability, offers an opposition to its objectivism and neutrality.
By fully recovering the subject in relation to objects, phenomenology is a resumption of the humanization of science, a restorative view of Being and of existence.
The work of Alfred Schutz (1899 to 1959) incorporating phenomenology into Max Weber’s sociology, regains the importance of the concept of Verstehen (understanding) and distinguishes it from Erklaren (common-sense knowledge, or methods of modern social sciences).
Hans Georg Gadamer clarifies that Verstehen is close to the understanding of the Other, in which the relation of knowing is thus humanized.
SOKOLOWSKI, Robert. Introduction to phenomenology (in portuguese). São Paulo: Loyola, 2004.
The concept of intentionality is central to phenomenology and this vídeo clarifies the term:

 

Dogmatism and dialogue

29 Apr

Not only is authoritarianism responsible for the lack of dialogue, dogmatism is more dangerous and terrible
when a society lives deep divisions, it affirms a truth as absolute and yet it allows different visions does not do it with sincerity.
Following these currents is the division of groups, cultures or political positions without the necessary openness to the whole of society, does not mean to have no convictions, they are the basis of a dialogue, it means closing in on concepts and values ​​that are not universal.
These truths are manifest in some form of thought, and therefore their values ​​and foundations are ultimately some kind of philosophy of systematic thought and must therefore understand that it will be from which dialogue will be possible.
Hans Georg Gadamer, discusses the major currents of modern thought: Hegelianism and neo-kantism with a focus
on logic, the theories of knowledge and vitalism in Nietzsche, Bergson and Dilthey, were in focus before the First World War.
Starting from Dilthey’s analysis, he will define that the historical consciousness is not closed in itself, from the intentionality, its particularity is to be always open and torefer to something as its correlative  objective.
The object is not given to consciousness alone, it is not a question of assuming the consciousness as it is given to the Other, but inserting it in a larger context, where both are.
This context is the world, the world of life (lebensvelt), where there is a general horizon of all that is and can become the content of experience, thus overcomes idealism and empiricism.
Last week’s posts were aboutthe discussion of idealism and empiricism, this week we explore the possibilities of a larger context, where the discourses do not close in objectivism or subjectivism, two aspects that affect modern philosophy.

 

 

Neither flat nor 3D, much beyond

26 Apr

The universe contains, from that sensible world to our senses, the world modeled by a three-dimensional geometry (length, width and height) other dimensions, the fourth dimension (hormholes, earthworm) is already reassessed by physics.
Time and space are more absolute and the energy and dark matter that makes up 94% of the universe begins to be studied with black holes (actually dark matter), but there is a lot of mystery.
What is certain is that our senses that built mathematics and physics up to the 19th century begin to be dismantled and gradually our senses are clearly challenged and among their ideal forms: point, straight, plane and cube are surpassed by the hypercube and the fractals.
Daring to Know, the idealistic formula constructed models of clearly idealistic universes, and does not correspond to the real universe, served for many advances and experiments, but there are mysteries that go beyond what the senses can perceive.
The fact that the image of an immense black hole was recently made, the sound of gravitational attraction was recorded proving that it exists as particles, gravitrons, shows that we have walked a little, but we must be wary of seeing, hearing and feeling. To look at infinity and its immensity, to admit that there is something beyond infinity, that the universe is not the mechanical machine assumed by Newton and formerly set in motion by the Copernican Revolution, are both now clearly seen as insufficient to explain the universe, and we are far from explaining it.
Excited theology and exoterism try to use quantum physics to explain the existence of God, to invent magical formulas for a more comfortable path to human existence, but there is life and death in our human lives.
Dead and life in animal and vegetable life, and in the whole universe, explaining it with images and sounds that allow our senses to believe is good, only that the mystery is even greater than the explanation.
In Christian eschatology, life beyond death, resurrection can be seen within this dynamic, after all even the apostles had difficulty understanding this, and Jesus appearing to they believe at him.
In the dialogue with Thomas, a disciple who did not believe Jesus says (John 20:27): “Put your finger here and look at my hands. Put out your hand and put it by my side, “and then concludes that those who believe without seeing are happy, have a vision beyond what is sensible, and can go to what is essential.
The TED by Thad Roberts, with more than a million views, shows mysteries about theorie of relativity and others spaces:

 

Beyond the senses

22 Apr

By separating subjects (or what is subjective) from objects, Kant’s and Hegelian idealism creates a transcendence of their own to interconnect them and thus separates it from the ontological, from the being.
The way of the Enlightenment was settled, but there was a necessary complement for the discourse not to become very “religious”, Locke describes the human mind as a tabula rasa (A blank picture), where, through experience, the ideas, thus completing this.
The knowledge of physics, especially of astronomy, the use of mathematics helped to construct a “logical” world, but based solely on it, there were no longer the ontological, that is, proper to the being.
Subjectivity will appear in another way, George Berkeley’s radical empiricism, for example, only creates a current of subjective idealism, although it is distant in time, much of what is called “practice” today is this kind of subjectivity, still separate from the object.
What was for the empiricists a phenomenon, for Hume for example, was the simple reason that one phenomenon is always followed by another, causes them to relate to each other by a formula known as cause-effect, which generated in the days of today the empiro-criticism, a way to construct narratives from disconnected facts, or not always with the vision of the set of facts and then to understand the cause in fact.
Phenomenology more recently takes a different stance, the problem of “apparition” or “meeting things in themselves” (Husserl, 2008, p.17) and which will create an important contemporary current in opposition to positivism and neopositivism .
Thus, rather than restricting experimental analysis, phenomenology opens up to regions veiled by this method, seeking a comprehensive and non-explanatory analysis of phenomena.
Husserl’s phenomenology proposes a comprehensive analysis of consciousness, since all the experiences (Erlebnis) of the world occur in and by consciousness.
This is where the celebrated Husserlian definition of consciousness arises: “all consciousness is consciousness of something,” and this definition of consciousness is linked to the notion of intentionality which Husserl inherited from Franz Brentano but modified it.
Finally there are realities both physical and existence beyond our senses.
HUSSERL, E. The crisis of European humanity and philosophy (in portuguese). Porto Alegre; EDIPUCRS, 2008.
David Deutsch’s TED is just to understand that differents explanations about methods:

 

The Easter of Humanity

19 Apr

It is certain that we live a dark time, not from the digital transformations that in their essence are not evil because they expanded the worldview by telecommunications and electronic networks, expanded the participation by MEDIAS of social networks, and made more Visible the great atrocities that have been practiced ever since: oppression, inequality and various types of social intolerances.
Only one passage is possible (a great Passover of death and resurrection), if we understand what must die and need to resurrect it.
The ideological construction that we conventionally call enlightenment has three pillars: the Kantian idealism sublimated by Hegel and used by many including Marx, the Enlightenment and the empiricist thought, who believed that true knowledge is in Senses, reason and science came from these pillars.
The Industrial revolution represented the departure of the rural worker who fought in communal regime for the city where it sells its workforce, at the beginning without rules and contracts of employment, then the Social contract of the state (read: Hobbes, Locke and Rousseau) leaves the Famous 3 powers and goes to the working class, with concessions but insufficient.
Thus the religious thought was progressively abandoned, what Max Weber called “Disenchantment of the world”, but it is necessary to understand that the part that idealism calls subjective (relative to the subject) is his own and with Heidegger there is a twist Ontological.
Also the Enlightenment thought was already in crisis with Husserl, since the logicism had already been questioned by the Vienna Circle, but still without disattaching it.
The Husserl development elaborates the concept of world-of-life (Lebenswelt), but another central aspect little cited is that Husserl takes the problem of historicity of philosophy, undertaking profound teleological-historical analyses, pointing philosophy As able to review the essential aspects of modern science.
Ernest Cassirer (1874-1945) wrote The philosophy of the Enlightenment, and held a significant debate on the issue of Liberty and Kantian reason with Heidegger that reveals these issues, the central point of this debate is the questions of the exact and moral sciences of enlightenment.
In this plan philosophical thought may be able to rethink the Enlightenment model, and certainly no solution will be more national, cultural or religiously isolated, global problems need and can only be solved the light of global governance.
It takes a new thought, a new man who embrace the world and of course a new world culture that allows for social balance, with nature and with cultures.

 

The history of Easter

18 Apr

Easter is of Jewish origin, Passover (from Hebrew פסח – picture – meaning to go over or overlook) recalls the passage of slavery in Egypt around the year 1446 BC, and in the Jewish case is to remind the new generations the suffering in Egypt.
Jesus is going to celebrate Easter with his disciples, but it was common for the emperor to release some of the rebels at this time, and Jesus is arrested and tried in public, although the governor of Palestine Pilate lays hands, Barabbas is released and Jesus goes to live condemnation, torture and cruxification until death, but his body disappears, and for Christians he has risen, several later events will confirm this.
The Jews sacrifice a lamb and must be eaten after the supper full of symbolism (in picture), among them the cup of Elijah that remains untouchable, but Jesus at the last supper before being delivered will use it and pass it to the disciples at supper with their friends there is only bread, and Jesus asks that this be done in his memory, after washing the feet of his friends.
There begins his sacrifice like lamb, in substitution to the Jewish lamb, he becomes humble servant and begins its way to calvary when one of the disciples leaves to deliver it.
Foot-washing, as it is called the event of washing the feet for supper, something generally done by the slaves, but now done by someone who could be deemed important however does exactly the opposite of what human logic indicates, asks the disciples to do this by following their example, humility is a high value that must be recovered mainly by leaders and people holding positions so that humanity can find a new course.
Knowledge and pride impede advances, enslave people, and make social relations more tense and violent.
The following video, made in animated comics, is very illustrative of Easter.

 

The work of Lev Manovich

02 Apr

The what differentiates Manovich from other discourses is his understanding of computer language and his study of interfaces, this was reflected in his works such as the one presented at the Chelsea Art Museum in New York, the Finnish Zentrum für Kunst und Medientechnologie in Karlsruhe, at The Walker Art Center (Minneapolis) and at the Museum of Contemporary Art Kiasma (Helsinki).
He has received numerous awards such as the Guggenheim Fellowship and the Digital Cultures Fellowship (University of California, Santa Barbara) and has been a reference professor of digital art at the California Institute of the Arts and the University of Arts and Design (Helsinki) and Arts Center Hong Kong), with a universal vision, therefore.
Without ignoring conventional readings and media, he shows that the reformulations of the categories for analysis of the current models function as a sort of genealogical map of the new media (I would say anthropological, but I understand the perspective of the author), where he seeks to sketch the possibilities and perspectives of the future.
In this way, both the perspective of the computer and its productive potential appear to be linked to its work as mediator of culture.
It appears in Manovich’s text: “Each stage in the history of computer media presents its own aesthetic opportunities as well as its own projection of the future: in short, its own ‘research paradigm’ “(Manovich, 2001).
And it points to the future by saying that some techniques: “At a later stage, these paradigms will be modified or even abandoned.
In this book, you wanted to the “new media research paradigm, during its first decade, before it falls asleep in invisibility,” which is where the ideas of interfaces should break.

The good self-presentation is this keynote: Museum without Walls: Using Big Cultural Data to Re-think Cultural History – Lev Manovich, in The Graduate Center, City University of New York, see the vídeo:

 

 

Another digital read

01 Apr

McLuhan in the 1960s (Understand Media) wrote about the transformation that the electronic era brought, however, the first integrated circuits (ICs, the chips that were in the bottom tiny transistors) just beginning to emerge, the first computer on the chip, the microprocessors only appeared in the 1970s.
The chips succeeded the Internet in the mid-1970s and the explosion of personal computers in the 1980s, only in 90 the Web was born, Lev Manovich was born in 1960.
His most influential book The language of new media was published in 2001 by MIT Press, as its name indicates is Russian, and his reflection goes beyond McLuhan because it speaks of the digital age, but as the name says it is with emphasis on language and analysis structures.
The author initially presents himself with his book, gives a presentation of Dziga Vertov’s Man with a Movie Camera (1929) to talk about the peculiarity of the new media, he is intelligent and daring his proposal since it goes from the word to the without losing sight of the language, his original question is What is new media?
What brought me closer to the book was the second chapter on interfaces, made in comparison to the cinema, in order to highlight the schemas of information organization (in a new sense, of course) and its role in today’s society, this is what called the book
What is technically called IHC (Human Computer Interaction), between the cinema and the printed word have a grammar (we say a syntax in computing) itself and without understanding it we run the risk of ignoring the interfaces with proper ownership, and that largely determine how the user (some thinkers also) relate to it, I make a metaphor, it would be like wanting to read a book thinking of it as having a mouse.
In 1993, he studied the origin of computational media and its relation with avant-garde art in the 1920s, we have already posited about Gustav Klimpt and others, finally worth reading.
Manovich, Lev. The language of new media. MIT Press, 2001.
The work of Gonçalo Marto made in the course of Communication Design of the Faculdade de Belas Artes em Lisboa (Faculty of Fine Arts of Lisbon) is good start:

 

Resentment and sorrow in history

29 Mar

The behavior of the “elder brother” in the Parable of the Prodigal Son is even more serious when we analyze groups, cultures and peoples throughout history whose processes of oppression, war or simply cultural differences mark facts that can lead to violence.
In this scenario the first Great War, the German defeat and submission, the second and extermination of the Jews and the Hiroshima bomb that cannot be forgotten, May 68, the fall of communism, September 11 in the United States, Venezuela and the social issues and the exclusion seen by the American government, the Brazilian polarization and latent corruption.
There are many other facts, such as the yellow jackets in France and Brexit in the UK, an analysis was made by Marc Ferro, a French historian of 95 years, who wrote in 2007 on the problem of Resentment in History, and “Blindness – another story of the world ” (ed. Cavalo de Ferro, 2017), I did not have time to read, but it has already been included in my list, in the figure the woodcut “Country of the blind” of H. Wells (of 1904).
These eternal twists in history may surprise some people, but I realize that Marc Ferro does not, and neither do I, we see crises emerge when journalists, thinkers (not always good) and people who form opinions begin to walk in a dangerous direction, we already write a post by Karl Kraus that claimed this in the 1900s.
Finally, fake news is not new, and different visions and interpretations of history may also have differences and dialogue, withdrawal of resentments and wounds is necessary for an accurate view of history, as a method for this I defend hermeneutics.
The excessive polarization, the incomprehension of the different generates what Byung Chull Han calls “exclusion of the other”, even conscious circles do this systematically and for this is a revision of what the question of “historical consciousness” means.
I think Gadamer initiates this in Truth and Method, but the historical moment demands something profound. As a day-to-day practice I suggest removing poison, harsh language, incitement to violence, at last without dialogue what we always claim, to building the pace in world. 

The video shows and sintetic form and point of view of Marc Ferro on memory data and French resistance:

 

Gustav Klimt: art and media

27 Mar

We have already said that the Des Lumières Gallery recently presented an immersive exhibition by Van Gogh and that its inaugural presentation had been the work of Gustave Klimt, which means his work, as well as being representative in the current Digital Arts and Media?
Gustav Klimt (1862-1918) was an Austrian symbolist painter and draftsman and one of the great names of art nouveau, but his fundamental characteristic was what was called the “Viennese Secession Movement”, that is to say the following a strong opposition to the classicism and academicism, and that despite alliance with symbolism in the arts, are at the same time something beyond our seeing.
But the work of Gustav Klimt, although united to an artist who opposed classicism, has a deeper rupture and, therefore, his art is easily shaped when the new arts and media are passed, for its complex plasticity and at the same time little static and linear.
That is why his work in the education of this French gallery linked to the new arts and media was timely and almost “natural” and will probably be a spearhead in digital art.
The creation of public murals with his art teacher emerged around the world, and at the age of 18 he was already producing many decorating works with his brother in his decorating studio.
His work began to gain notoriety already at a young age, and special to differentiate from others of the time, and diverse works emerged in its line and arrived at the new means.