Arquivo para a ‘Calm Technology’ Categoria
The (im) possible future of mankind
11
Apr
He criticizes the part of the technoprofetas, it is possible to make speculations, in the field of hypotheses, therefore,
on the future of humanity, this is the most recent book of Michio Kaku, where he explores in rich details of physical and theoretical possibilities how humanity can, in gradual steps and certainly looked at by ethical committees, to develop a sustainable civilization in outer space.
It is necessary to take a few steps back and see how much we have already achieved by reading another book of this renowned physicist and someone who goes in the field of hypotheses with fundamentals and theoretical basis for speculation.
The book “ The Physics of the Impossible” in his 2008 book, Good Portuguese Translation by the Bizâncio Editorial, shows in what field is physics, the advances already known and the promised ones. After going through the great physicists of the nineteenth century, James Maxwell, who questioned the fact that magnetic fields can become electric and vice versa in a clear discontinuity, and go to the possibilities of invisibility based on nanotechnology of metamaterials, it falls in reality and says: “most nanotechnology machines are nothing more than toys.” (page 51)
Kaku’s second quest is teleportation, Einstein’s famous article, in which he and other colleagues test the phenomenon of quanta teleporting without going through an intermediate stage, breaks with the Aristotelian principle to go from A to B through C intermediate, has been demonstrated in the last fifty years, despite the questionnaire of Einstein, Poldoslky and Rosen, reason why it became known as EPR phenomenon.
We have already posted on robots, now we want to talk about artificial intelligence, Kaku wrote: “The supreme irony is that machines can easily perform tasks that humans consider difficult, like multiplying large numbers or playing chess, but failed when asks them to do things that are extremely ‘easy’ for humans, such as walking in a room, recognizing faces, or chattering with a friend. ”
Take the speech from Marvin Minsky of MIT, one of the founders of AI, who summed up the problem as follows: “The story of AI is funny, for the first real deeds were beautiful things, like a machine demonstrating logic or did well in a course of calculation. But then we started trying to make machines that could answer questions about the kinds of simple stories that are found in a book in the first year of elementary school. Today there is no machine that can achieve this “(p.131).
We will explore in the next post, (im) real possibilities, in Kaku’s view.
The arts and adamic myth
20
Feb
We quote the work of Eça de Queiroz: Adam and Eve in paradise, but a work that seems to reflect very much
the Adamic symbol is the work of Ernest Hemingway, it seems the voice of a human experience, which seeks after the adamic fall of struggle against evil, to incorporate a search for redemption, thus symbolizing the mythical structure of the concept of original evil, the evil Adamic.
In other words, a new Adam, not just the figure of Jesus, but the recovery of a false “wise innocence,” a quest for simplicity of language, a second Adam.
What this has to do with the current reality, almost everything, is part of this asceticism of the “here and all its problems are solved”, and this movement in both philosophy and literature is a conscious or subconscious way of using an apology to the Adamic myth.
Character archetypes: Schorer, Murray and Frye are a comprehensive demonstration of this hypothesis, which was studied at Rice University by master student Anna Gayle Ryan, and can be extended to other archetypes used by Hermingway.
The author also wrote “For Whom the Bell Tolls,” about the Spanish Civil War, where an American soldier Robert Jordan fights alongside the International Brigades that support democratic government, with him is a group of guerrillas / gypsies, of Pilar, a woman with extraordinary courage, the dangerous Pablo and the beautiful Maria.
Despite the novel written in Cuba, it is possible to see a connection figure with the insertion of Americans almost in all the wars of the planet, not rarely taking the place of protagonist, as in Vietnam, in Korea, in the Middle East, etc.
The work was stamped on film, in the 1943 film was directed by Sam Wood, with Gary Cooper and Ingrid Bergman (picture) in the main roles, which apparently is a revolutionary work hides American interests and the idea of an Adamic paradise represented by democracy , today it is possible to make this relationship.
It is the asceticism of the exercises, it carried to the extreme of the wars, and that impel an ideologies and a false “lost the Paradise” of democracy and others modern symbols.
Immunology and true ascesis
16
Feb
To understand asceticism as possible, we have to overcome the paradigm of 
“affections and passions” present since the origin of Western civilization, it is an opening in the individualized bubbles in immune systems, but what are the immune systems?
“Immune systems are expectations of damage and violation, somatized or institutionalized, which are based on the distinction between the self and the stranger” (Sloterdijk, 2009, p .709).
It is easy and possible to recognize an immune system by a metaphor of the individual biological organism, this is the new step of Sloterdijk, he sees in his “Spheres” the individual in increasing concentric circles, creating two immune systems, and then in a cooperative perspective and convivial actions.
Human existence and is a social immune system, and according to the German philosopher when it works, legal security, social prevention and feelings of belonging beyond the small circle of the family itself can expand.
“affections and passions” present since the origin of Western civilization, it is an opening in the individualized bubbles in immune systems, but what are the immune systems?“Immune systems are expectations of damage and violation, somatized or institutionalized, which are based on the distinction between the self and the stranger” (Sloterdijk, 2009, p .709).
It is easy and possible to recognize an immune system by a metaphor of the individual biological organism, this is the new step of Sloterdijk, he sees in his “Spheres” the individual in increasing concentric circles, creating two immune systems, and then in a cooperative perspective and convivial actions.
Human existence and is a social immune system, and according to the German philosopher when it works, legal security, social prevention and feelings of belonging beyond the small circle of the family itself can expand.
Thus we have the personal and family circles, both concentric, but which must go beyond the in-itself.
The third, that is why we post on symbolic-ontological evil, we enter into a plan in which the validation of intergenerational norms compensates (and rewards) the certainty of individual death and stabilizes the image of the world, it seems a still individual plan, but it is not, is an asceticism in which we “expurgate” the ontological evil.
Like the biological immune system, both the sympathetic and the symbolic system can go through crises and overcome them (of course they can fail as well), what does this individual death mean? in the case of the two social immunological systems, is collective death and resurrection.
The third, that is why we post on symbolic-ontological evil, we enter into a plan in which the validation of intergenerational norms compensates (and rewards) the certainty of individual death and stabilizes the image of the world, it seems a still individual plan, but it is not, is an asceticism in which we “expurgate” the ontological evil.
Like the biological immune system, both the sympathetic and the symbolic system can go through crises and overcome them (of course they can fail as well), what does this individual death mean? in the case of the two social immunological systems, is collective death and resurrection.
ndividual ascesis and even family if they are not solidary and collective tend to create a “closure” of being, an in-itself (sick).
In the biblical passage of the 40 days of Jesus’ wilderness, if we admit this human as God would not have to do this, he makes his individual death, significant is the passage in Mark 1: 12-13 “… the Spirit led Jesus into the wilderness . And he was in the wilderness for forty days, and there he was tempted by Satan.
In the biblical passage of the 40 days of Jesus’ wilderness, if we admit this human as God would not have to do this, he makes his individual death, significant is the passage in Mark 1: 12-13 “… the Spirit led Jesus into the wilderness . And he was in the wilderness for forty days, and there he was tempted by Satan.
He lived among the wild animals, and the angels served him”, then began his public life, he would say “collective”.
SLOTERDIJK, P. (2009) Du musst Dein Leben ändern. Über Antropotechnik. Frankfurt, Suhrkamp.
The antropotechnicaland the ascetic non-spiritual
15
Feb
To define his antropotechnical, Sloterdijk will establish the relation of the relations within the
present religions like the most pure antropotécnicos procedures:
“If we reduce these” religions “to their essential characteristics, there are three basic complexes of which each has a clear relation to the anthropothermic dimension. First, on the dogmatic side: an illusionist exercise club, rigidly organized, whose members in the course of time are being impregnated with the conceptions of the milieu. Then from the psycho-technical side: a training roadmap for exploring all the chances in the survival struggle. We observe, finally, the top of the movement; we can see everything, but no “founder of religion”: in front of us is an unscrupulous, radically ironic, flexible on all sides, business-trainer “(Sloterdijk, 2009, 168).
Seeing also Scientology and the Olympic Movement as religions, he uses the concept of habitus, but criticizes the development made by both Pierre Bourdieu and Marx, solving the problem of how the social base or “infrastructure” would be reflected in “Superstructure” or how the general conception of society is able to penetrate the individual in a lasting way, this is his habitus done as an antropotécnico procedure.
In order to actualize and historicise his concept he resorts to the concept of habitus in Aquinas and hexis in Aristotle, which “… describes a seemingly mechanical process under aspects of the inertia of overcoming to explain the incarnation of the spiritual. They identified man as that animal who can do what he owes, if one cared in time with his abilities “(ibid., p. 289).
According to the author in presenting his own theory of cultural development, humanity itself, despite the fact that we find different customs and traditions in each moment of its history, did not follow the conservative identity script, so this question is false, although it is a reference for many contemporary authors.
The conclusion about this unspraced asceticism is training, letting itself operate: letting yourself be informed, letting yourself be entertained, letting yourself be served, letting yourself be cured, letting yourself be transported, and if this is, for the author, the being-there, its counterposition is not general negativity, but it should be the general epoché, letting itself be empty, there can be the being-there-not-being that could complement itself as onto-antropotechnical, light of the social habitus, re-reading the current anthropothermic conditions and capable of criticizing them, would be a total deflated being, a non-being-there that is also being.
SLOTERDIJK, P. Du musst Dein Leben ändern. Über Antropotechnik. Frankfurt, Suhrkamp, 2009.
My darks of the 2018 Oscar
29
Dec
Mudbound, Tears on the Mississippi is one of my favorites, of course 
not yet released in Brazil (scheduled for February 22), but the theme attracts me and perhaps also get ahead by addressing the unprecedented theme of racism and feminism during 2nd World War, has in the cast: Garrett Hedlund, Jason Mitchell and Carey Mulligan.
Annihilation is a film in the line of Ex-Machina, which impressed critics a lot (it only will be won special effects), now after the great success of Ex-Machina: Artificial Instinct (Oscar winner for best special effects), director Alex Garland prepares another science fiction, about a biologist participating in an experience in which the laws of nature do not exist, in the cast are Natalie Portman in the lead role, alongside Oscar Isaac, Tessa Thompson, Gina Rodriguez and Jennifer Jason Leigh.
One of the good old films forgotten last year was The Lobster from the Greek Yorgos Lanthimos, perhaps being one of the writers and directors of the most creative contemporary filmmakers, now with a family drama may have some chance, with a partnership with Colin Farrell in this new mix of drama and suspense, about a surgeon and his wife (Nicole Kidman), transforming the life of a troubled family, the Sacrifice of the Sacred Deer is scheduled to launch in Brazil on February 8.
A film that may surprise, is The King of the Show, by unknown director Michael Gracey, a digital effects expert, but the film is about a circus that charmed the US Barnum & Bailey, just the story of PT Barnum with good actors Rebecca Ferguson, Michelle Williams, with the special effects and the visual of the time is a good promise.
He was expecting something for Blade Runner 2049 (from director Ridley Scott), Harrison Ford repeating the role 35 years later, K (Ryan Goslind) and Joi (Ana de Armas) (photo), but the cult movie plus and box office less, has few chances, perhaps a tribute to the whole of the work for Harrison Ford, I continue to cheer, is an epic of fictions.
I am out of the Glamour of the best actors and actresses, directors and co-stars since the “white” Oscar of 2016, I consider the indications more politically correct and not artistically correct.
One of the good old films forgotten last year was The Lobster from the Greek Yorgos Lanthimos, perhaps being one of the writers and directors of the most creative contemporary filmmakers, now with a family drama may have some chance, with a partnership with Colin Farrell in this new mix of drama and suspense, about a surgeon and his wife (Nicole Kidman), transforming the life of a troubled family, the Sacrifice of the Sacred Deer is scheduled to launch in Brazil on February 8.
A film that may surprise, is The King of the Show, by unknown director Michael Gracey, a digital effects expert, but the film is about a circus that charmed the US Barnum & Bailey, just the story of PT Barnum with good actors Rebecca Ferguson, Michelle Williams, with the special effects and the visual of the time is a good promise.
He was expecting something for Blade Runner 2049 (from director Ridley Scott), Harrison Ford repeating the role 35 years later, K (Ryan Goslind) and Joi (Ana de Armas) (photo), but the cult movie plus and box office less, has few chances, perhaps a tribute to the whole of the work for Harrison Ford, I continue to cheer, is an epic of fictions.
I am out of the Glamour of the best actors and actresses, directors and co-stars since the “white” Oscar of 2016, I consider the indications more politically correct and not artistically correct.
And quantum computing
23
Oct
While digital computing works with 0 and 1, quantum computing 
can use a concept of 0 and 1 simultaneously, an effect known by physicists as “interlacing” and when it was enunciated was called “ghosting” by Einstein, Podoslki and Rosen. known by the acronym EPR.
This phenomenon allows the processing of several simultaneous operations, the qbits (quantum bits) may use the following principles of photon processing:
– light particles, light has properties of particles,
– ions trapped or ion trap, area known with spintronics,
– superconducting qubits, processing the speed of light practically, and,
– nitrogen vacancy center, a phenomenon already observed in imperfect diamonds.
Quantum computers will create new applications, such as modeling variations of chemical reactions to discover new drugs, developing new imaging technologies (holograms applied to communication, and developments in batteries and new materials and flexible electronics).
But the most revolutionary application will be the quantum internet, totally using light particles (photons), there is also a proposal that uses light interacting with matter, the future awaits us.
The projects are still under development, but already with many results.
The Beauty and pain of the Samaritan
13
Oct
The Korean-german a philosopher Byung-Chul Han claims the wound
in Belo’s participation, nothing more significant than Michelangelo’s The Pieta, an Italian economist denounces in his book “The Sore of the Other”, trying to establish as interpersonal relations are a source of joy and “blessing” to man, but we could say of beauty as well.
Beauty is situated in reciprocity, and it is not a question of returning the “value” according to what has been paid, the society where the measure is only a mathematical value, “wound” and “blessing” are two inexplicable poles, which characterize interpersonal relationships and are also a source of happiness, joy and beauty for man, but do not fail to pass through “pain.”
The word wound, in other languages it’s like having a bruise, en english is interesting because wonderfull is wounderful, well we could create the word wounderfull, for the beyond-wounded of the other, and is a sense of word the economist Luigino Bruni.
A child who is born is a pain, the pains of childbirth, the culture of the polite and immunology, Sloterdijk’s term that is also used by Chul Han, are unrealities that can lead to an irrational pain, indifference and pain contempt for the painful and excluded. It is not enough to give a “medal” to the heroine teacher who fought to the death to save the children, it is necessary that the culture, the beautiful and the economicist ideology value the relations, affection and appreciation for those who suffer turning their backs on suffering, the principle of invisible of one person.
The biblical parable of the Samaritan (good is a euphemism to say that the Samaritans were evil) there was a man wounded on a road passed several people, including priests and went on ahead, the Samaritan that we can say a “common” type stopped and bailed him out, he was neither a religious nor a philanthropist.
Is possible in this sense Maria is a samaritan that suffer with Jesus in Pietá.
I call this parable with another in which the king prepared a feast and the guests did not come, the banquet of Plato and the table of various liturgies and cosmologies are references to the relationship between the men, instead of the guests the king ordered that they were the “peripheries “And invite the common people to come to the banquet (Mt 22,1-14.
It is not prepared for the true banquet that those who move away from the pain, create the polished and immunological environment, where those who suffer and who are excluded do not participate, the true feast is that of which fought with sacrifices and solidarity for all to participate.
BRUNI, La ferita dell’altro. Economia e relazioni umane, Il Margine, Trento 2007
Because they kill the prophets
06
Oct
The ideas and conjectures we make of the future may pass through a crystal ball, 
some sort of clairvoyance, but they must pass through a clear analysis of reality. It is a fact, since the beginning of the last century and even before for those who read more deeply the modernity, that there is a serious crisis in culture, in thought and even in religion.
Attributing this crisis to recent processes like the internet, the use of technologies or even religious fanaticism and at the very least, a superficiality of analysis, there is a crisis in thought.
Husserl, Heidegger, and another more recent Edgar Morin, Peter Sloterdijk, Levinas among many say clearly, the crisis of two world wars, the ideological crisis that is reborn with all forces, all are unanimous in stating a crisis of the thinking, worldview and, above all, values.
They prefer to listen to the daily fanaticism of simplistic or fundamentalist analysis, since it is easier to think about where the civilizing process has been lost, because we do not make dialogue and reflection a more effective weapon for understanding the real point of the crisis, and even what is the crisis, we made a path here with the philosophy of Mario Ferreira dos Santos (post).
They kill the prophets because they see and say what is needed for today: a planetary citizenship, income distribution, the balance between development and sustainability, respect for diversity and a change of values based on human dignity.
There is a biblical parable in Matthew 21: 33-43, where a vineyard owner has leased it, and when the harvest arrives, he sends the servants to the harvest, they are killed, then he sends more servants who are also dead, and the owner finally sends the son , that being the heir, also they kill, that will make the owner of the vine? What the owner did, is the charade.
If we do not set the table for dialogue with the vision of a planetary citizenship, and with respect to the differences there will not be much left for a new worldwide catastrophe, behold we ask that those who speak of dialogue, truly dialogue, and not arrogant and tyrannical .
Note that the Nobel Prize for Literature was awarded to the Japanese who migrated to Kazuo Ishiguro, who among other things wrote “The Hills of Nagasaki” (publisher in portuguse Relógio D’Agua, 2015) a few years after the Nagasaki bomb (photo), and now in the morning has just been given the Nobel Prize for ICAN (Nuclear Weapons Campaign), there is no shortage of prophets we just need to not kill them culturally.
The beautiful and the liquid
05
Sep
The idea that there is a liquefaction of aesthetics in modernity is as modern as the
concepts of freedom, state and mainly: subjects and objects.
In this death of aesthetics, some authors have already written, the beautiful is merely an exposition of the sensible of the idea in works of art, and it would be from them that the contradiction created in modernity between subject and object would be solved, thus a work of art would be : “The first intermediate link between what is merely external, sensitive and transitory, and pure thinking” was perhaps less liquid, would be “scientific.”
Hegel acknowledged in Kantian philosophy a “breakthrough in relation to other aesthetic theories”, since, according to the apex philosopher of idealism, the possibility of unification between spirit and nature would give for art, but refuses it when realizing that would lead to a insurmountable dualism between subject and object, in a rather rude synthesis we would say: “the idealist demon.”
But he does not overcome this “demon,” as Hegel said: “… the artistic beauty was recognized as one of the means that resolves and brings to unity a contradiction and opposition between the spirit resting in himself abstractly and nature . … Kant’s philosophy felt this point of unification in its necessity, as it also recognized and represented it in a determinate way. “(HEGEL, 2001, p. 74)
The book by the German-Korean philosopher Byung-Chul Han, Die Errettung des Schönen (The Salvation of the Beautiful) (Fischer Verlag, 2015, without translation to Portuguese or english) gives a new guiding thread to the question of the beautiful, with what he has already called other books of “lack of negativity of our era”.
It uses in its language the ideas of the “positive” and “negative”, to designate super consumption, whether of commodities, information and capital, rather prefers diversity than alterity, rather difference than distinct, and thus in the aesthetic to the rugged, and aesthetic is for Han an apology to the smooth, the polite, the pornographic and not the erotic (in the sense of eros).
Subjectivity is confusingly smooth, without interiority and difficulties (without suffering we have already said it), submits to a simplicity that wants to flatten and polish, therapies to overcome fear, distress, religious worship is the repetitive and pure ” indoctrination “, reading without any hermeneutics and full of old and outdated exegesis, lectures should amuse and not teach, media are confused with their ends (which is for-communication).
The liquefied is that liquefazem everything, to be according to its smoothness, its ugliness and its absence of negativity and contradiction, is more than idealism is “pure idealism”, bodies that look like dolls, faces without expression or of unique expression, absence of mimesis, we will return to it, but here it is enough repetitive, imitative, mere representation, false receptivity, the act of resembling, and in the background the presentation of the self (no alter).
HAN, B.C. Die Errettung des Schönen (The Salvation of the Beautiful), DE: Fischer Verlag, 2015.
HEGEL, George W. Curso de Estética (Aesthetics courses). BR. São Paulo: Edusp, 2001.
The importance of Husserl’s phenomenology
01
Aug
The importance of Husserl’s phenomenology is that he performed at one stroke
the criticism of psychologism, through his most advanced post of his master Franz Brentano, to the characteristic relativism of our time and modernity and to historicism in a work little known to JF Lyotard) he stressed: “the Cartesian hope of a Mathesis universalis is reborn in Husserl” (1957: 6), although Lyotard later criticizes it.
The theme of epoché is not to return to a return to the classical theme of antiquity, but to what he called the “thesis of a presupposition: man is immersed in a kind of general ‘, ie an implicit understanding of the world; The world is then essentially familiar to man, and it is within this naturality that one intends to say what it is to know the real:
“I am aware of a world that extends endlessly in space, which has an endless development in time … I discover [the world] by an immediate intuition, I have experience of it” (1991: 37).
He understands by a natural attitude, that which does not cease “to realize the world as ontologically valid … My life in all its acts is part oriented to the being that belongs to that world, … are interests by things of the The world, being realized in acts concerning these things, as long as they are correlate of my intention. “(1989, 519).
So it is about this “being in the world” (Husserl was a pupil of Heidegger and his expression is earlier), it is a Selbstverständlichkeit, and this can not be doubted, then how is his epoché realized? Is to become skeptical and like this as abstention from the inconstancy in the “spectacle of the world,” or what Husserl defined as “distance from naive natural validations” (Husserl, 1989, 154), but clarifies that it is not the “Criticism of knowledge”.
The consciousness of the natural environment as an “existing reality” (perhaps perhaps Heidegger took his Dasein), but he questions the duration of this attitude: “It is something that persists as long as the attitude lasts, that is, as much as the life of consciousness Vigilante follows its natural course “(Husserl, 1991, p.96).
What is important and this is in his booklet Cartesian Meditations, it is not a question of establishing a “universal doubt” because it does not put the being in doubt, but only its attributes, so assumes universalist tensions, and now it is the phenomenology that can, with propriety , To be conceived as transcendental, since it allows for epoché a “total alteration of the natural attitude of life” (Husserl, 1989, 168), putting objectivity as such in check.
The epoché is then “a certain suspension of the insurrection which is compounded by a persuasion of the truth that remains unshaken” (Husserl 1991: 100).
When we operate this original epoch, Lyotard’s study of phenomenology in 1956 also pointed this out, shows the insufficiency that Descartes’s radical procedure as a doubt had limitations, as Husserl says:
“Since every thesis or judgment can be modified with full freedom, and that every object on which judgment is referred can be put in parentheses, there would remain no room for unmodified judgments, let alone for a science.” Husserl, 1989, p.102).
HUSSERL, E. The crisis des sciences européennes et la phénoménologie transcedentale. Trad. G. Large. Paris: Gallimard, 1989.
HUSSERL, E. Idées directrices pour une phénoménologie. Trad. Paul Ricoeur. Paris> Gallimard, 1991.
