Arquivo para a ‘Sem categoria’ Categoria
Arte ideal, representação e revelação
24
Nov
To see one thing one has to see beyond the apparent, that is, what Rancière
has already called (see in the previous post) of double vision, which means to see two things at the same time, is “not a matter of trompe l’oeil or effects. It is a problem of relations between the surface of the exposition of the forms and the inscription surface of the words” (Ranciere, 2003, p.89) and therefore can not be a play of illusions, or that idealist painting seeks the ideal of forms under immediacy of presence, that style of “dead nature” or “scenes of customs.”
This art which aimed at re-presentation or re-veil-action, we note well the etymology of these words that give them a more correct sense, that is, of renewing the presence and the other, of renewing the veil that covers the image, to see, therefore, it is not the “mediation of the words that configure the regime of the” mediaticisms” of presence.” (Rancière, 2003, p.89).
The imaginary, the playful and the spiritual escaped for a long time, but a revival began again with Kandinski, Henri Matisse and other more contemporary Pablo Picasso, Miró, a classic example was Matisse’s Dance II (in pincture), whose idea of the painting would have arisen from a dance of the roda called “The Sardana” of the south of France, and was commissioned by its Russian patron Sergei Schukin, to be exposed in the Palace of Trubetskoy next to another work of Matisse “The Music”.
The sinuous dance in which the movement is transported to the bodies and legs is intentional to affirm the involvement of the dancers, and this representation in a circle becomes an eternal presentation and the re-enlightenment becomes an unveiling, that is, to remove the veil of what is hidden and therefore the nakedness of the bodies, which the patron Sergei would have disagreed at first, but after seeing the sketch would have changed at the beginning, that is, it is not the nudity but of the signification that has the dance that is the harmonious involvement of the dancers.
The ideal of form becomes forms of ideals, what Matisse himself said to look for in his art: “My sleep is to realize an art of balance, purity and serenity.”
The perfect interaction between these dancers is not an idealism, but the search for interaction between people, peoples and cultures, the dream of Matisse.
There is a time of blindness, not only in the world of culture and as a consequence of art, but also social, political and even religious blindness, what José Saramago describes in his “Blindness Essay” by a driver who suddenly stands blind in a sign, in this the author seeks to remind us “the responsibility of having eyes when others have lost them.”
Art is a wonderful way to make us see and recover the lucidity, serenity and balance that are lacking to this day, while being bold and purposeful.
RANCIÈRE, J. O destino das imagens. Rio de Janeiro: Contraponto, 2003.
Inform before knowing and knowing
07
Nov
In times of cultural crisis, information is abundant and not always true, knowledge
is limited and wisdom is scarce.
Although it is common sense that for knowledge it is necessary to inform, little is known about what is information, and little knowledge time little chance to become wisdom, then overflows the “maxims” (sentences made out of context), self-help (name unfit for self-knowledge) and fundamentalism, misery of philosophy.
There are many possibilities for information, but if we consider it as a present in the life of beings, then a definition refers to the origin of the word in Latin stem (information-) of the nominative (informatio): (delineate or conceive idea) is understood as giving shape or molding in the mind, where it is in-form, being is ontological informationn (see example in Picture).
However, this format is in language, idioms or some form of signs this information already exists, and this relation has a semiotic root given by Beyno-Davies where the multifaceted concept of information is explained in terms of signs and systems of signs- signals.
For him, there are four interdependent levels, or layers of semiotics: programmatic, semantic, syntax, and empirical (or experimental, which I prefer because it is not empiricism).
While Pragmatics is concerned with the purpose of communication, Semantics is concerned with the meaning of a message conveyed in a communicative act (which generates an ontology) and Syntax is concerned with the formalism used to represent a message.
The publication of Shannon-Weaver information in 1948, entitled The Mathematical Theory of Communication is one of the foundations of information theory where information not only has a technical but also a measure of meaning and can be called a signal only.
It was Michael Reddy who observed that ” signs ” of mathematical theory are ‘patterns that can be changed’, in this sense are codes, where the message contained in the sign must express the ability to ‘choose from a set of possible messages’, not having meaning, since it must be “decoded” among the possibilities that exist.
It must have a certain amount of signals to be able to overcome the uncertainty of the transmitted signal, it will be known if the ratio between signal and noise (present in the encoding and transmission of the signal) is relevant and the degree of entropy has not destroyed the transmitted signal.
The theory of communication analyzes the numerical measure of the uncertainty of a result, so it tends to use the concept of information entropy, generally attributed to Claude Shannon.
Knowledge is one where information has already been realized ontologically.
Consciousness and information
31
Oct
The EBICC event receives today (October 31) the lecture by Gregory Chaitin,
mathematician and computer scientist who re-presented Gödel’s Incomplete Theoremis considered to be one of the founders of what is today known as Kolmogorov (or Kolmogorov-Chaitin) complexity together with Andrei Kolmogorov and Ray Solomonoff. Today, algorithmic information theory is a common subject in any computer science curriculum.
Abstract:
He make a review applications of the concept of conceptual complexity or algorithmic information in physics, mathematics, biology, and even the human brain, and propose building the universe out of information and computation rather than matter and energy, which would be a world view much friendlier to discussions of mind and consciousness than permitted by traditional materialism.
The foundations of his thinking is showed in the book: Meta Math!: The Quest for Omega (Pantheon Books 2005) (reprinted in UK as Meta Maths: The Quest for Omega, Atlantic Books 2006.
A constant and a possible Nobel of Physics
28
Aug
Constantino Tsallis (1943-), of the Santa Fe Institute is a Greek who is in Brazil, 
and is a candidate for the Nobel Prize in Physics this year, he also has brazilian and arngetine nationalities, as he likes to say: “he and the fans of Flamengo (big soccer club in Brazil) hope for this Nobel of Physics “.
He reworked Boltzmann’s constant to the point of making it more generic, more applicable, and about to change its name (or create a more general constant) called Tsallis.
The Boltzmann constant (k or kB) is the physical constant that relates temperature and energy to molecules, kMols as we have learned (or not) in physics classes.
The name is due to the Austrian physicist Ludwig Boltzmann (1844-1906), who made the most important contributions to statistical mechanics (even being considered its founder), in which its constant has a fundamental role. Its experimental value, in SI units, determined in 2002, is:
K = 1.3806503. 10 ^ -23 J / K
The simplest way to arrive at the Boltzmann constant is to divide the constant of the perfect gases by the constant of Avogadro.
But the contribution does not stop there, the most important concept that comes from physics is that of entropy, and together with Maxwell (although they have never worked together), they constituted what is called the Maxwell-Boltzmann distribution to visualize the particle velocity distribution At different temperatures.
Constantine Tsallis, a Greek-American physicist who currently works in Brazil, in reviewing Boltzmann’s constant, he says only for the beauty of the equations,
Formulated in 1988 by Constantine Tsallis as a basis for generalizing standard statistical mechanics, it can be said almost to refound, it is a generalization of the Boltzmann-Gibbs Entropy, since Gibbs’s Particullah has recently been confirmed experimentally and is also a fundamental result For Standard Physics.
The physical relevance of Tsallis ‘theory is already widely debated in the world of physical literature, but it has been only in the past decade that researchers have shown that Tsallis’ mathematics more accurately describes power law behaviors in a wide range of phenomena, The turbulence of fluids to the fragments created in the collisions of high-energy particles.
Constantino Tsallis is a candidate for the Nobel of Physics and will attend the EBICC on EBICC da USP-SP-Brazil.
Trust, faith and autonomy
11
Aug
As Giddens has established, there is a boundary between faith and trust, but
inevitably those who have confidence will need some kind of faith to increase their security and thus their autonomy, without it drifting towards individualism or isolationism.
It is then possible to qualify the faith, let us turn to the mystics, and as Western-Christian civilization the figure of Jesus, the passage in which he walks on the waters scaring his disciples who think he is a ghost, is very illustrative and can tell us something of faith , so there is Matthew 28 to 30:
Then Peter said to him, “Lord, if it be you, let me go to meet you, walking on water.”
And Jesus answered, “Come!” Peter got out of the boat and began to walk on the water toward Jesus.
But when he felt the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!”
Even one of his main disciples after finding him to be a ghost, recognizes him and wishes to walk on the waters sinks, lacked confidence, faith and mainly autonomy.
The fact that followers of various mystical currents have little autonomy makes them a little childish, and dependent on almost everything of the master, that is why the master often dies, the disciples die, but Jesus did not die … it is another story, And it will take another kind of faith, though many proclaim the living God, present him dead.
An important qualifier for faith and his twin sister hope, and both are daughters of love, then faith must originate from something that is love, must distribute the trust and the desired good with other people and the environment, to Makes it “trustworthy” then this kind of faith is not blind, but a faith that has an “agapic act” that heals the environment.
The fact that the vast majority of religious groups function as closed systems and do not provide the environment with a sensible improvement, first in relationships and then in actions, and finally in faith; Is that it makes them a minefield of prejudices and evil, they want to be heard as masters, but they are small in listening and opening.
Walking on the water, the metaphor most often used is to say that it is a world that is agitated and agitated by injustice and lack of love, should not oppose an active and deep inner faith.
Trust those who have faith, but faith must come from a soul open to the world and to others.
An unexpected philosophy
03
Jul
We have already spoken of a post on the issue of non-transparency raised by
Habermas in an article, and we also briefly quoted the author of the Society of Transparency, Byung-Chul Ham, but now upon receiving the book and opening it I come across an unexpected philosophy, Profound though not finished as any postmodern, but Heideggerian and humanist discourse.
He sees the question of transparency from a new angle, typical of his Eastern culture, reveals the issue with a capital phrase: “I refer to transparency only to corruption and freedom of information are unaware of its size” (Han, 2017, p. 12).
He reveals it as violent on the following page: “The coercion of transparency levels man himself until he becomes a functional turning point in a system. Such is the violence of transparency. “(Page 13)
It reveals immediately why we are victims of this new anathema of modernity: “spontaneity, what is the record of a happening and freedom, traces that constitute life in general, do not carry anything transparent” (idem), and quoting von Humboldt Explains: “… and it would be to attempt against the historical truth of its origin and its transformations to want to banish from it the possibility of these inexplicable phenomena” (Humbold apud Han, page 13).
It does not fail to point out ways, which we have already drawn here for various occasions of otherness, but presents it in a new dress, opposing the society of transparency that does not “allow information or vision gaps”, explains that in the German language “gap” ( Lücke) and “luck” (Glück), citing R. Sennet in his “Respect in a World of Inequality”.
He makes a new phrase suddenly strong: “Love without a gap in vision is pornography,” theme that will return and theme from another book of his “The agony of eros”, another sure theme of this time.
But it does not give this a shallow explanation, affirms that this “positive society” affirming that this society is neither hermeneutic nor dialectical, but “a society that does not admit any negative feeling” (page 16), does not do this But it is my reflection that this is the Platonic function of contemporary idealism.
He affirms that this positive society is not the cause, “but the consequence of an end of the theory (the author’s emphasis), in the authentic sense, which is closer. The theory cannot simply be replaced by positive science “(page 17), in clear reference to the appeals of practicality of contemporary pragmatics.
It then appears in this plan, while pointing out the path that politics draws in this ideal-positive perspective, “Politics is strategic action (again the author’s emphasis). And for this reason, there is a secret sphere of its own. Full transparency paralyzes it “(page 18).
I stop here the analysis, because it is not possible in this space to point out the new paths that the author trails, but only at the beginning of the first chapter can we see the breadth of his analysis.
Twitter will compensate use of Periscope
26
Jun
A reaction from Twitter’s Periscope, which allows YouTube videos to be streamed on microblog, 
YouTube’s Alphabet competitor that has released live video streams to mobile devices with users of more than 10,000 followers, can leverage digital currency compensation using apps .
In 2015 when Twitter launched Periscope, the growth of broadcasts was progressive, according to the company the volume reached 77 million hours of live videos in the first three months of 2017, high volume, but there is no information on views. Alphabet’s YouTube Alphabet, in addition to the requirement of more than 10,000 followers, has expanded its own offer to help online artists make money, but Twitter wants to compensate ordinary users, but fan fees for artists only.
However the digital monetization of these systems could affect the use of digital currency, leveraging it for other services. How to leverage business?
According to The Verge, Periscope will allow tags to be added to the application’s custom hearts in real-time streams, alongside the normal multicolored hearts that appear when the viewer presses the usual “like” button.
The first American franchise is Fast and Furious, with “like” adding its “F8” colored logo, other brands will be able to use, the service for the moment only in the USA can arrive soon here and other countries.
Substance of the universe: the Sacred Corpus
15
Jun
Contrary to what is supposed, substance is that which is permanent in things that
change, and therefore the foundation of every accident, and everything is changing in the universe then what is the primordial substance, what is the genesis of the whole universe?
Interpretations can be divided into three streams: there are those who recognize only one substance (monist) stand out Spinoza and Leibniz, those who recognize two substances (dualists) that is the foundation of modern idealism, or the most common are the pluralists, The “pure” currents that come from Platonism and Aristotelianism.
All that exists is to be monistic and pluralistic, then the being is constituted of a plurality of elements that ground it as substances, but for these they can be hierarchized ontologically, for monists there is only a hierarchy that is the initial monad in the interpretation of Spinoza and Leibniz is God, in the conception of modern science, a corpuscle of electromagnetic concentration where the Big Bang occurred.
There are those who contest the Big Bang, Oxford philosopher Nick Bostrom said, “The probability of us living within a simulation is close to 100%,” something like the Matrix, but to deny the substantiality of the universe is to deny apodic evidence That is accepted without demonstration).
The philosopher Franz Brentano has regained a category of scholasticism called intentionality, to define what is consciousness as that which is directed to something, his student Edmund Husserl used it to define consciousness as something intentional.
If we think so, but important that the universe exists, and it has its substantiality (its corpus), is that something or someone had intentionality of this first object, that is, created it in a “conscious” way and call it what it wants, He is a Being because he exists.
If we admit its materiality, even light can be observed in its influence on a gravitational body (see our post on NASA’s observation), even the existences of man can be demonstrated in its evolution now we know of over 300 thousand years, we must Admit substantiality, and consider the idea of the initial monad as plausible, then there is a “body” formed of this original, conscious Being.
Teilhard Chardin, a paleontologist and Jesuit priest, considered the entire universe the Body of Christ, more than a mystical body, a substantial cosmic body, if anything is made of this universe, it is stored in its source and initial primary consciousness;
The apodic evidence we need to admit of a Divine Corpus, alpha and omega, beginning and end, may need little to be admitted, but in the absence of this, there remains what we call faith, never blind, nor contrary to reason,
Crisis, thins and nothingness
07
Jun
The crisis, the things and the nothing now separate with the things, and asks the 
essential question: between the things exists the nothingness?
Should not someone who had been unaware of it make the false ask not to ask about Being rather than about things and nothingness? Yes our philosopher will clarify this, but modernity poses the question of the relation between things and in it arises the dualism of separation between things.
Mário Ferreira explains that “Scholastics like Thomas Aquinas who follow the Aristotelian line affirm that time and space are entities of reason (entia rationis), but founded on things grounded in re [thing], for there are things between distances And to succeed, which allow us to generalize the schemas of experience, until we form the abstract concepts of time and space, which modern rationalism has totally separated from facts, emptying them from them, which are given in them “(page 32)
He clarified that space and time will be fundamental concepts for modern thought: “but emptied of all factual content, are conceptual entities whose content implies the stripping away of everything that happens factually …” (idem). In order to analyze these schemes Mario Ferreira uses psychogenesis, because he will say that the fact that the schemas are constructed, by experience, a posteriori will refer in the Kantian schema according to its psychogenesis, the existence of a priori positivity, “which is undeniably a positivity of the Kantian thought. “(Idem) Then he will ask the essential question about nothingness: “if things take place in space and they separate, as the limit reveals it, space is interposed between them. But what space? ” Here it separates according to the model of Democritus in there is an emptiness between the things and the one of Lorentz, a full space. Also at the beginning of modernity Leibniz proposed the monadology.
We are, therefore, between two affirmations (page 33), one affirming the presence of nothingness, of an absolute absent, and another affirming the presence of being, in which there are no interstices or frontiers, because it fills everything, and this psychogenesis creates ” A scheme of relationship of things, without being given a real presence, per se. “(Idem).
So this is tension, not dualism, between nothingness and being, or if we prefer the separation between things and the relation between them, the former is rationalist and “it is a worsening of the crisis.”
Discovering the relation between the finite that “finitude can only be given where there is something, because it allows to measure. Nothing is immeasurable, nothingness would be an abyss without end. “(Page 34)
In a footnote, he clarifies: The impossibility of an absolute nothingness, between islands of being, is demonstrated by us apoditically (by evidence), in Concrete Philosophy.
The important point of this argument is that through it one can affirm “the eternal presence of being, in which we are immersed and that sustains us, which allows us to communicate …” (page 35) and then the crisis is not so Deep, it has degrees, says our brazilian philosopher.
SANTOS, Mario Ferreira dos. Filosofia da crise, São Paulo: É realizações, 2017.
Crisis, the limites and the know
06
Jun
We are reading Mário Ferreira dos Santos, and at the end of the first chapter 
of the “Philosophy of Crisis”, points out that we are aware of the limit that exists with the Other and the nodes, to point 5 points of this separation before plunging into what is nothingness Between things (and beings).
On this separation, he affirms that “things also suffer from their limits, but quiet, intrinsically silent, even before themselves, because in them, there is no one who peers at himself. “(Page 20)
We are aware of the crisis, things also suffer separation, and the crisis worsens “if we accept this separation as irremediable, an insurmountable abyss, drawn between us and others,” the fourth limit is that of individuality, that of others Philosophers, and from this originates the fifth limit: “from the self before the limit of individuality.” (Page 29)
“And there is in us something that always puts beyond all our knowledge, something that we know, always distant, always more and more distant, that marks a presence always separates from everything that we delimit, since knowing is always delimiting? “(Page 29) ends the long reflection on separation and crisis with a central cognitive question.
It is something like the philosopher Ludwig Wittgenstein (1889-1951) affirmed: “knowledge is an island surrounded by an ocean of mystery. I prefer the ocean to the island, “to indicate that the crisis is most often a go beyond, and penetrate the ocean of mystery
The chapter on the concept of the crisis ends with two observations: “between the limits of all our knowledge, is there not always something in us that knows, that conquers them, because it does not allow them to be apprehended? And that always separates, distant, always the same? “(Page 30), and that even in crisis,” there is also a point of a victory that we live in us. “(idem)
He ends the chapter with hope: “Therefore, there is no reason not to despair. But we must find the promised way. “(Idem).
SANTOS, Mario Ferreira dos. Filosofia da crise, São Paulo: É realizações, 2017.
