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Arquivo para a ‘Tecnology’ Categoria

Google’s quantum chip

28 Oct

The first important fact of the Sycamore chip, which works using quantum principles, is that it became known for a scientific article in the respected journal Nature.
Second is the speed and accuracy of the 200-second calculation that a supercomputer using the classic principles of binary digits would take 10,000 years to do.
The third important point is applications ranging from molecular processes that will benefit from this breakthrough, the development of better electric car batteries to replace fossil fuels, and less environmentally aggressive fertilizers.
The idea of bits is also at an end, as well as their duality, qubits can assume numerous states between 0 and 1, can also have simultaneous states, in a phenomenon called superposition, where they can represent 0 and 1 simultaneously, and with it itself a result beyond the technique.
You can handle even larger amounts of data than you do today with BigData, create chemicals or pharmaceuticals, and perform risk and safety analyzes quickly and accurately, for example, to avoid risk situations.
Sundar Pichai, CEO of Google and one of the authors of the article, states that “it will also allow us to understand the universe more deeply,” which means changing our worldview.
In the following video, Google’s demonstration of the supremacy of its quantum chip.

 

The crisis of reason: technophobia

22 Oct

It was not Gerard Lebrun who coined the term technology, it was Jean-Pierre Séris (1941-1994) who among several issues in his text “La Technique” talks about a “strange transformation” that recalls the memories of Kantian questions: “What should I do? What can I do? What am I allowed to wait for? ”And that he ironically said what seems increasingly common:“ What should I ignore? What should I refrain from doing? ”(Lebrun apud Novaes, 1996, p. 471).
Speaking of the impact of the technique, it will not exemplify with the digital world, but bioethics, as a science of survival according to its inventor the American Potter in 1970, but well reminds Lebrun that in 1995 the International Bioethics Committee declared the genome “common heritage”. of humanity ”, saying that 20 years earlier the speech stigmatized this“ technique ”.
Lebrun says that the author “never takes sides ideologically”, and moves away from what he calls “passionate speeches”, does not adopt a “contrary to technique detractors” stance and reassures that “nothing in this book minimizes the dangers this or that risky technological intervention could bring the biosphere or animal life ”(idem, p. 471).
Clarifying that criticizing “was never synonymous with demonizing: in using the word criticism, neither Marx nor Kant preached a witch hunt” (Lebrun, p. 472), and was by the way another text in the same book of the “crisis of reason” we used in the previous post, the dissent, to disagree is to dialogue.
Lebrun clarifies that the use of the “technology” anglicism, “which erases the difference between things and the discourse about the thing … even more criticizable is the technoscience neologism, used to designate, very nebulously, a symbiosis between technique and technology. science, whose modalities, most of the time, are not careful to need ”(idem), using the concepts of Séris.
The fact that users are ignorant of using a technical device does not mean that there is an “intrinsic malignancy of the technique” (p. 472), or is it sufficient that Chernobyl, or a major blackout in New York or even a boy who can get secrets out of the Pentagon from his computer … which we use all the time (the Thaumata, as the Greeks used to refer to machines), become, at least potentially, unethical objects again ”(pages 472- 3).
It is fear that wants us to inculcate control of “technological progress,” the author cites Hans Jonas in his work “The Principle of Responsibility” is what makes JP Séris dissatisfied, but he also draws on Bernard Sève’s arguments that what Jonah calls “second-degree power,” distinguishing him from first-degree power “that which man exercises over nature through technique, that is, from man’s traditional image and power of intervention, in always controllable principle ”(page 473).
Remember that this power comes from Bacon who created a formula for this power in the first degree, and that Jonah will say that in unleashing the power in the second degree it will be necessary “unless the sentence is dictated by the disaster itself, it is a power over the power. power, ”
Then, is nothing other than the failure of the Baconian ideal, but who agrees not to subdue nature? thus the problem is not of technique but of the original domination of nature. We thus return to the initial questions “What should I do? What am I allowed to wait for? ”Jonas himself acknowledges that one cannot know the long-term effects of either technology or drugs, so“ will not undefined fear lean us against innovation, in favor of abstention? ”(Pag 476), I add, is it not fear that drives tyrants to power?
LEBRUN, G.Sobre a Tecnofobia (About technophobia). In: Novaes, Adauto. A crise da Razão: (The crisis of Reason). São Paulo: Companhia das Letras, 1996.

 

The technique and the current crisis

04 Sep

What is problems about technique, greek techné and question in Heidegger, but what others thinkers say about this.
It’s not a new question, but growing two extremes technophilia and technophobia make me think it’s urgent, we always use techniques, we’ve said, but what happens when even one of my favorite philosophers, Byung Chul Han seems all be convinced that it was the technique and not the man himself that led us to lack of light.
We said Heidegger’s fundamental thought, but what other thinkers said, Levy-Strauss after saying that the Nhambiquaras Indians were so primitive that they didn’t even have technique, contradicts themselves by saying that as primitive as society is, there is always technique.
Ortega Y Gasset will say that the early stage of the technique was “chance technique”, assuming that this stage of instrument making did not differ from many of its natural acts, I would say for example that it might think of a stone to break fruits and hard foods or something similar, however the important stage is the “manufacture”.
The Kantian way to which Cassirer is faithful writes an essay “Form and technique” (1930), in which he analyzes the specific essence of technique as symbolic form, as well as its relations with other symbolic forms: myth, art, science and the ethical cosmos, its worldview of Kantian perfectionism and transcendence, is its Enlightenment worldview.
Cassirer are made clearer in the book “The State Myth” (1946) where it explains the construction of totalitarian ideology by the fusion of technique and myth, stating that the genealogy of the Aryan myth and the techniques of manipulation worked in this regard.
In the same vein, but in a more up-to-date logic, Oswald Spengler, who was a big bestseller in the 1930s, when he wrote The Decline of the West, addressed the subject in his “The Man and the Technique,” turning homo lupus homini to to say that he uses technique as a means of domination (so many others say) Thomas Hobbes’s adage almost again justifies the authoritarian state in the cycle of the eternal return of idealists, prisoners in time.
The abandonment of the question of Being, the eternal return to the problems of the state, authoritarianism, now of corruptions and the desecration of the state, want to understand that it is surrounded by a layer of technique, yes and no, because technique is not indifferent. potentiate death, such as gunpowder, cannons, battle tanks, and atomic bombs, and now “autonomous” machines, but the man who builds and manipulates them with “intentionality” is man.
September is yellow September, the fight against suicide can be nothing but a fight against a growing phenomenon, which means first the “human emptiness”, its little understanding of its essence as Being and as relationship with the human beings.
Others and Nature, closure in self or us, when this is just a mirror, does not point to exits. Edgar Morin is very aware that the crisis has several problems, and one of them is the crisis of thought, it is still far from being faced (there is translation in English, set it):

 

Techné, technique and current technology

03 Sep

The technique is as old as home, just as its “wisdom”, if we consider it as thoughts, the emergence of philosophy was nothing other than to create what as the word says “friends of wisdom”, these two concepts never were so important because of the current contradictions on these issues and for a “cynical reason” that was born.
The technique of “making” from the making of chipped stone in instruments can be said to be ontological, proper to being, which made man have a relationship with nature that distinguishes him from it, however it does not differentiate him because they too came and are part of nature, “you are dust, and after you return,” so that there are no mystical appeals.
Martin Heidegger maintains both terms (episteme and techné) interconnected, which is not entirely wrong, since Plato used them thus, but the specificity of modern technique is that it is not the technician, whereas the former requires a socio-anthropological conception, the technician requires a particular set of knowledge for a given “ know how to do”.
The great epistemological misconception of establishing the science + technique = technology formula is precisely the confusion between technique, which requires social contextualization and technology, which is the application of devices within an established context, without understanding technique we have become slaves. technology, which should be a means to support life.
To put it more clearly, the formula creates world order of factors, technique = technology – science, so the misconception is evident, technique requires a little meta-physis effort.
One of the people who did it consciously but not enough was Martin Heidegger, in his text he goes no further than the language and technical issues behind modern equipment, he analyzed Radio and TV.
But Heidegger’s text Question of technique (pdf) is an essential text about technique. different to the essence of the technique.
This video explains any his ideas about its:

 

Qutrit, teleportation and philosophy

12 Aug

Two teams independently managed to teleport quantum particles called QuTrit (quantum trit), with a few days difference that can be said to be simultaneous.
Both are awaiting review of the peer review process for their publications to come out and receive “invention” credits.
A qutrit is similar to the qubit (the well-known quantum bit), except that instead of binary beings (0 and 1) they are classic ternary systems, which because they have the possibility of a third state, say 0, 1 and 2 can transform more information than qubit.
This surpasses what in philosophy, especially the idealist in which we can have only A and B, and there can be no contradiction, in this case not exactly contradiction, but a third state.

The communication system used is the HD-BSM (High Density Bell State Measurement).

Although quantum systems are much less noisy (subject to change by the environment) than digital electronic systems, qutrit are even less noisy and thus more reliable.
Teleportation means that information goes from point to point without a “medium” meaning that it will be less subject to interception and thus more reliable in terms of quantum cryptography.
The two groups claiming to have a healthy scientific rivalry are the group led by physicist Guang-Can Guo of researchers from the University of Science and Technology of China, and the other led by Anton Zeilinger of the Austrian Academy of Sciences, and there is already a version in analysis of the articles on the subject, the so-called pre-print, and were published respectively on April 28 (preprint) and June 24 (preprint).

 

From biopolitics to psychopolitics

10 Aug

The form of power, while still centered on the state and its modern concept of state that comes from Hegel and not just the French Revolution, underwent changes in the 19th and 20th centuries, which philosopher Michel Foucault called biopower.
Literally the philosopher elaborates it this way: “The instruments that the government will give to achieve these ends [that are, in some way, immanent to the field of the population, will essentially be the population over which it acts. ” (Foucault, 1978, p. 277-293) that is in his work Microphysics of power, when it addresses the issue of governability.
Many who do not accept Foucault’s philosophy, for lack of reading or understanding, do not realize that what today is called public policy has this idea at its source. However biopower can be thought of more fully, including technologies that act on a local population or particular social demand, but always with the idea of establishing power and control over particular localities or social groups.
Byung Chul Han in three recent works (The Swarm, Psychopolitics, and What is Power) (explains that this form has been superseded by current psychopolitics, where local powers and policies are replaced by elaborate new techniques of power, Foucault also calls them that. With the problems of health, birth, mortality and life estimation (see this theme in welfare reform) the biopolitics aimed to control the “body” as well as the biopower.
Entering the digital age this evolves into psychopolitics, which leads us to a crisis of both freedom and identity, where psychically even one’s own will is struck. Byung Chul Han’s long analysis of What Is Power, returning to Nietzsche and even Kierkegaard (1813 – 1855), the philosopher reveals the subjective aspects that power has been working from the conception of the modern state.
He considers it essential to understand the digital age, even though he has criticism of technological appropriation, and places the latest Big Data technology as a key element in this process, and is therefore very current because it is the technology that reaches the psyche of the social subject, and of the individual ultimately: his interests, desires and worldviews.
I consider it important to return to Kierkegaard, although Chul Han does so on time, the ideas of this existentialist philosopher are deeply related to the concepts of the works of the Korean-German, in particular: the anguish in The Society of Bournout and the pursuit of happiness and pleasure in The agony of Eros.
The social scientist slovenian Renata Salecl’s obsession with choice addresses the issue of Kierkeegard’s updated anguish:
https://www.ted.com/talks/renata_salecl_our_unhealthy_obsession_with_choice/transcript?language=pt-br#t-97506  

 

Anguish between inter-times

17 Jul

The passage from one historical time to another is tragic and is subject to many anguish, upheaval and that cause throughout society a great anguish: the new one does not exist yet and the old one takes to leave.

However, it is possible to read in the literature and in the various social theories how this passage, sometimes violent and sanguine like the French revolution and sometimes an explosion of culture and of knowledge like the renaissance.

Nicolau Sevcenko, who also analyzed the Renaissance period, analyzing the current moment as a roller coaster, and a stage that is in the roller coaster series, is described as: “it is the climax of precipitous acceleration under his intensity “relaxes our impulse to react, delivering the dull points” (SEVINCENO, 2001, p.16).

This author is nice to note that the crises of the previous deity, he said about the Italian renaissance: “The history of Renaissance culture clearly illustrates the whole process of cultural construction of modern man and contemporary society. In it, the germs of individualism, of rationalism and unlimited ambition, of the most imperative and representative behaviors of our time manifest themselves, already very dynamic and predominant. ” (SEVCENKO, Nicolau, The Renaissance, São Paulo: Current, 1987.)

That is, they are already a culture of our rhythm, parallel to renaissance, elements of a new culture, an approach to the planet as a whole, such as different ethnic and religious cultures, the end of individualism with collective responses. , but there are some old things.

The social anguish provoked by these changes, when they touch on certain people and with the immunity to the various types of social manifestation that arise from the provoked crises, can become a social disease, a political psychosis and an ataraxia to respond to the impulses provoked by groups of pressure.

The Greeks called ataraxia a state of “stillness of the soul,” the pre-Socratic philosopher Democritus (460-370 BC) who introduced this term in philosophy, was adopted by Epicureans and Stoics, but also has a sick state that would be indifference or apathy. It is necessary, above all, for calm and dialogue, which must also be done between tradition and the new cultures that emerge.

SEVCENKO, N. The race for the 21st century: on the roller coaster loop, São Paulo: Companhia das Letras, 2001.

 

 

 

 

 

 

Industrial scale qubit chip

21 May

The quantum chip (qbit or quBit) can now go on an industrial scale, a team of researchers from Denmark and the US announced last month that the technology is ready.
The problem was to scale up in such a way that computers could use chips, so far the qubits’ quantum computing was not robust enough to operate in noisy environments on a full computer.
Another problem was scale production, out of specialized laboratory and produced in conventional factories, they had to work with the semiconductors and normal circuit boards, with a combination of the semiconductors of conventional chips with aluminum and aluminum arsenide, the part industrial revolution is solved.
The team is led by Professor Antonio Fornieri, who has built a quantum memory chip and promises that quantum computers can now be produced in scale. the most resilient qubits by a combination of a semiconductor, the Indian arsenide, with a superconductor, aluminum, in a planar device, called the so-called Josephson junction, capable of treating Majorana quasi-particles.
Majorana quasiparticles are zero-mode fermions, which emerge on the surface of topological superconductors, which function as fault-tolerant and noise-free qubits.
The teacher Fornieri said: “Our prototype is a significant first step in using this kind of system to make quantum bits that are protected against disturbances.” “We still need some adjustments at the moment – we can improve design and materials, but it’s a potentially perfect structure.”.
The article was published in Nature and is authored by Fornieri and his team: Antonio Fornieri, Alexander M. Whiticar, F. Setiawan, Elias Portolés, Asbjørn CC Drachmann, Anna Keselman, Sergei Gronin, Candice Thomas, Tian Wang, Ray Kallaher, Geoffrey C. Gardner, Erez Berg, Michael J. Manfra, Ady Stern, Charles M. Marcus, Fabrizio Nichele, Evidence of Topological Superconductivity in Planar Josephson Junctions. Nature Vol .: 569, pages 89-92.
The following video explains the who Qubits working:

 

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:

 

 

Good trip! Passengers to space

04 Mar

Elon Musk after revolutionizing the Tesla car, here in Lisbon I got in and I’m trying to test drive, after the revolutionary solar battery (do not adopt because of the electric and diesel trusts), now the first space travel with passenger was made. 
The SpaceX spacecraft, the first of a private project whose $ 250 million cost is a quarter of NASA’s cost, and has already docked at the orbital station on a quiet trip, still no passengers.
The tourist who paid part of the project is Yusaku Maezawa, a businessman who sold some in the mail and today has a clothing sales site called Zozotown, his identity was a long time in secret, Tesla’s BRF (Big Falcon Rocket) ship is reusable and was propelled by the Falcon 9 rocket, and should return to Earth in a week.
Maezawa’s project called DearMoon involves artist he enjoys and it’s a futuristic poetry without fail to have a business side.
SpaceX plans to reach Mars in 2022.
The details of the 8 tickets bought by Maezawa and her artistic dream are: