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Arquivo para a ‘Calm Technology’ Categoria

Time of being

29 Oct

There is a time of not being, we are complaining today of the acceleration, but Chul-Han’s diagnosis in The burnot Society is not so distant from that made by St. Augustine 14 centuries ago: “What is time? How are the past and the future, since the past is no longer and the future is not yet? “And the present? We barely say “now” and it has already fallen in the past “, this in a time when neither the technology of the press existed, what changed then?

Salvador Dali’s picture gives us an idea about the “persistence of memory” and the right to forgetfulness sanctioned by the European Union court on May 13, 2014 gives the diagnosis of a modern “disease”: hyper connectivity, in a Brazilian slang: we enter the “stack”.

The aid of machines that should give us rest periods in transmitting part of our work to them, and being able to perform long tasks faster should give us rest, but we no longer know how to have the period of contemplation and leisure, it seems to be “a time lost”.

We blame this acceleration for the machine of efficiency, concentration of capital, and other phenomena that predate the internet, there are many authors of the last century who touch the subject, after all Paulicéia Desvairada (Crazy people of St. Paul) (write in 1922) is a well-known novel of Mario de Andrade of 1922, and the first studies of the information explosion in the area of ​​science date back to the 1940s.

Says Mário de Andrade about the artist in his poem dedicated to this:

My desire is to be a painter – Lionardo.

whose ideal in mercy heats you;

making the open to the world of the wide corolla

illustrious dream that I await in my bosom.

My longing is, bringing to the dark background of life.

The color of the Venetian school,

give shades of pink and gold, for alms.

how much there is of Penedia* or thistle.

 When you find the source of the inks

and the exalted brushes with which you paint,

Veronese! your pictures and your friezes.

I will live where misfortunes live;

And I’ll live to color smiles.

on the lips of those who imprecate or who weep.

It may be a hard time to do poetry, or to contemplate, but we cannot let the Self-die because of a Time whose fragility is always gone.  * (type of rocks group)

 

The expulsion of the Other

23 Oct

Byung-Chul Han’s gaze on contemporaneity could not be more authentic for the author of , the Salvation of the Beautiful and the Aroma of Time, among other books of course, but has in its first pages the relationship with all this and the beautiful: “If a flower had in itself its ontic fullness, it would not need to be contemplated” (Han, 2016, 13), this sentence is paradoxical but it is not, it is in his book “A expulsão do Outro” (the expulsion of the Other) (Han, 2016).
The author analyzes the question [in Max Scheler] of Saint Augustine to attribute “in a strange and dangerous way ° a necessity to plants:
“That men behold them, as if, through a knowledge of their being guided by love, they experienced something analogous to redemption” [Han apud Scheler, 2016, p. 13).
Han clarifies that knowledge seen in this way is redemption, but it should be noted that there is no way in this form to separate subject from object in contemplation, which is discussed at length in his other book, The Society of Fatigue. object while another.
In this the author distinguishes the simple news or information, “to which the dimension of otherness is utterly lacking” (idem, page 13), that which would be able to reveal a new world, a new understanding of what it really is, suddenly that the new one appears (idem).
Going back to Heidegger, he asserts that all this false objectivity means nothing other than “otherwise this blindness to events” (Han, 2016, 14).
Although his view is excessively pessimistic about the network and the digital, he is right in saying that “proximity brings in itself distance as its dialectical opposite. The elimination of distance does not generate more closeness, but rather destroys it “(Han, 2016, p.15) and pronounces it categorically, which in the absence of distance or the identical that it creates contains life.
He retakes the theme of another book “The Agony of Eros”, saying that “in pornography all bodies resemble” and the body is reduced to sexual does not know anything else.
He makes a quick analysis of the animation film Anomalisa (pictured above) made by Charlie Kaufman in 2015, which reveals the hell of the identical, puts the painting Golconda by René Magritte, the Belgian surrealist in his book “Swarm”.
The book also analyzes the terror of authenticity, fear and alienation before analyzing the language and thought of the Other, modern thought is nothing else as a consequence of the “forgetting of being”, the separation of subject and object, expulsion from the other.
HAN, Byung Chul. A expulsão do Outro (portuguese edition). Lisbon: Relógio d´água. 2016.

 

Fight for peace, meekness and justice

02 Oct

The history of mankind is to this day a war story of the Same against the Other, the book The Expulsion of the Other by Byung-Chul Han is nothing more than the realization of this reality. It is our destiny, a fatality, I think not, when peace has been spoken of most, if war is spoken of, peace can be thought of, the Earth as a human homeland.

The challenges are immense, and fears grow with each new authoritarian government, it is good to say there are also islands of the left and right-wing stronghold that are only “elected” people.

I do not think of resistance or opposition, I still think of transformation, the great setback that happens in all humanity, if it were located it would be easy to have only one reading: we can not go forward, the nostalgists say: “how good was those  time” , which ?

To fight for peace must also be for justice and against all sorts of oppression, to magnify simple wisdom and to understand that it takes depth to be simple, a “sophistication” as Leonardo da Vinci said, and to establish a spirit of meekness where it is possible to think.

Not without realizing an excessive dose of authoritarianism is time to ask, what is the exact place of the state in everyday life? its abrupt interference even in the personal life is but a form of authoritarianism? we have cameras and radars every kilometer, it’s not an exaggeration.

Weapons for peace, does not make the slightest sense, more weapons more violence, never the other way around. They remember the biblical beatitudes Mt 5,5: “Blessed are the meek, for they shall possess the earth,” of course what you see today is power in the hand of rabid and authoritarian, but it is not the end.

The following long verse is practically a warning to justice Mt 5: 6: “Blessed are the hungry and righteous, for they shall be filled,” and further Matthew 5: 9: “those who promote peace, because they will be called children of God “, did humanism die? The fact that everyone, or at least a large part of humanity, has a perception that something needs to be done urgently to overcome the “dangers against humanity” challenges us.

There is an urgent need for global governance, not less urgent income distribution programs. The ecological collapse, and in the big metropolis also the urban demand global measures.

I remember the two beatitudes as a stimulus for those struggling for humanity suffer persecution, injustice and slander. Mt 5,11 “Blessed are you when they revile you and persecute you, and when they lie, they shall say all manner of evil against you for my sake,” that is Christianity, the rest wickedness

 

 

 

Because we walk tired it seems like a general theme

01 Aug

One of these small books that we read and discover incredible things, was the book of Kazuo Ishiguro, Nobel Prize for Literature in 2017, his booklet My Night in the Twentieth Century.

His speech at the Swedish Academy on receiving the award tells of his childhood in a district of England, his early works, the discovery of Marcel Proust, no doubt an influence on his novels, but something caught my attention, consider himself a tired writer.

He had already read in The Bournot Society of Byung-Chul Han’s exhaustion contemporary diseases such as depression, hyperactivity, Bournout Syndrome, anxiety and others that appear to be the landscape at the beginning of the twenty-first century.

Chul Han’s recipes are to try to regain the contemplative vitta, Edgar Morin will talk about conviviality and educate for life, but the bottom line is where this fatigue comes from.

The easy answer is technology and life runs from day to day, but the first is an easy answer to what has been going on for 20 years at most and the problem is earlier, the second is simplistic, perhaps for the early man In the last century, everyday life was rampant and convivial. In post-war Japan people took stress in electronic machines and the rhythm was not a shadow of what it is today.

At last it seems that there is a problem really in the background, and this is linked to human existence, we could be happy thinking about the future life after death, this is not enough today, we could be happy thinking about a good marriage and a good salary, this today is little , something else is missing.

Philosophy called this existential-ontological problem, religion and a part of the thinkers called the “secular” Nietzsche called nihilism, and before him Kiegaard asked why there is everything and not nothing, or ask about what is evil.

Kieekegaard wrote in his book Human Despair, see that this is from the nineteenth century, more precisely in 1849 under the pseudonym Anti-Climacus, where he states that the origin of despair lies in the imagination, where man can create a fantasy relationship with himself , and in my modest interpretation, precisely in the society that wanted to remove from the scene the imaginary, the fantasy and the beliefs, according to the Enlightenment all in the field of “superstition”.

Nietzsche would agree with the post-Manichean Augustine of Hippona in saying “what is done out of love is always beyond good and evil,” and, therefore, more than art, contemplation, and life itself, is Love that can give meaning to everything, and for this we need to have “soul”.

It is not something fundamentalist or purely religious, but it means recognizing that beyond the objective, the human, and the concrete, we need some deep meaning for life, and this must undoubtedly be somehow linked to an impossible concrete as anything that is intended to be objective: Love gives meaning to life.

 

Zero UI – Interfaces of the Future

23 Jul

 In the simplified definition of Andy Goodman Zero UI is the use of the perception of an object for the manipulation of an object projected in another environment – real or virtual.
I call this multi-presence, because the real or virtual object is in another environment and is manipulated as if its presence were in a certain one, but the future of these environments will be the sharing as we saw in the previous post, so multipresencial.
I quote Andy Goodman not because he is a computer expert, but exactly what we need an education expert for an online world, he gives seminars on storytelling and storytelling, open education courses, director of the Fjord Solid group, where there are inúmeras Open4Education initiatives, and it supports collaboration on Google’s atap site.
If you want to understand the name, it is very simple, the phrase is from Golden Krishna: “the best interface is no interface”, this means a holographic and haptic interface that is manipulated in the air, and a “almost hidden” machine certainly provided with some artificial intelligence algorithm, receives the commands and performs the desired task.
Companies are eyeing, the Adobe blog, talks about interfaces without screens, and thinks of ultrahaptic interfaces, using ultrasound for touch perception and giving the user the necessary reaction to the touch so that he feels what he is doing.
Microsoft is advancing with its HoloLens project, despite the uncomfortable use of the promises of advanced advantages of its environment, in addition to a simple and powerful usability.
South Korea’s ETRI has announced the use of an international standard for Zero UI automatic interpretation interfaces that enables seamless interaction between users and smartphones without the need for a medium, the standard that should have a rapid expansion for smartphone users, can make a de facto standard and compel other companies to mold to this model.
Interfaces UI will be common use in a short time, forcing the conservative user to once again adapt or stay in the world without connection, there are those who prefer this.

 

Deceleration and the technique

18 Jul

After convincingly criticizing Baudrillard and categorically asserting that “mere speed does not suppose great influence on the production of historical sense” (page. 36), goes back to the easy critique of technology.

What counts above all is the instability of the trajectory, the disappearance of one’s own gravitation, irritationen or temporal oscillations. “(Page 36), Byung-Chul Han yields to Baudrillard’s temptation that modern technology is responsible for this Well, but what is the origin of this?

Baudrillard’s Culture and Simulation book is from the 1970s, the internet was born with academic users, and Freud’s civilization was in the 1930s, not to mention Nietzsche who passed away at the beginning of the last century, more precisely on August 25, 1900.

Therefore, it is necessary to return to Han’s earlier arguments which are more solid, “acceleration is not the only plausible explanation of the disappearance of meaning” (page 35), and the expression “atoms of meaning” also leads to an error, because the sense is not nuclear “(idem), takes a small step in the right direction:” rest is not caused by the acceleration and the movement of exchanges, but by the no-if-know-to-where “(page 38) , a lack of goals.

He will also criticize Bauman, for whom modern man is a pilgrim in the desert, who practices a “life on the way” (page 43), and at a glance returns to the meaning affirming “secularization does not entail a demarcation (Demarratovosoerimg)”, but goes back and says that modernity continues to be a narrative, but the printed culture and reproduction does not have the mythical and eschatological character of oral culture, is another narrative, the romantic, Gadamer has already clarified.

The criticism of technique and technical progress is the common temptation, to point out it as religious is at least contradictory since it is the legitimate heir of the lights and reason, it is not history as a history of salvation, but as romantic historical determinism the fashion of Dilthey.

The immersion in digital culture, or in cyberculture, did not deterritorialize (radio, TV and the cinema did it before) nor secularized, those who made it were the lights and financial capital that recognizes neither country nor place, the narrative that omits the process of production of videos, images, photographs and also digital code all over the planet is not only a technical or technological inversion, it is a cultural inversion, thanks to them cultures and people have been reborn.

It is not necessary to walk the world, because the world walks by you, and this is what stimulates young people to know other countries and places, rooted country that is anti-evolutionary and conservative, man walked the world before fixing borders, who fixed the empires, which now erect walls and speeches radical patriarchs, the world is already a global village, what there is now is a nostalgic feeling of a world that never returns

 

Load weights or a light life

13 Jul

The human mind is prodigious, but it is the first source of benefits and harms, as a body that by putting spoiled food react, the mind will react to whatever is put there. The bombardment of information, consumption and especially the absence of an ethic and an aesthetic of a light life, leads to the most diverse contemporary diseases: depression, anxiety, workaholic (excessive work), and above all a lack of healthy living.
The Korean-German philosopher Byung -Chul Han wrote that the present problem is no longer acceleration, it has now passed: “it is only one of the symptoms of temporal dispersion” (HAN, 2016, p.9).
The philosopher had already warned these problems in “The society of weariness” and “The salvation of the beautiful”, now penetrates the human soul and says that now there is an atomization of time, each one begins to live his fragment of self as “his little self,” with the “radical loss of space, of time, of being-with (Mitsein)” (HAN, 2016, p.10).
In the society of weariness he developed the theme of the “active vita” reference to Arendt in animal laborans (see our post), which led to hyperactivity of work (workaholic), now it is already “necessary to revitalize the contemplative vita.” (HAN, 2016, p.11).
Reducing daily weights, taking time for nature, for walking and socializing, not walking with lots of weights, bags, and “running over time”, consumption is also a discharge of bad everyday habits, lack of contemplation. It is curious that even to rest we need to carry heavy bags, food and a host of other things that remind us of the heavy day-to-day and without the “aroma of time”, it is like to miss a life that at heart we want to free ourselves . Jesus in sending his apostles to the mission, so that they would not worry about these things, advises to carry little, in Mark 6: 8-9: “He advised them not to take anything in the way, but a staff, bread, no bag, no money on the waist. He commanded them to wear sandals and not to wear two coats. ” Life can be light if we do not carry many “bags” and weights, it is curious to note that even beggars who do not have anything need to carry sacks and trash, it is actually the reflection of the mind that is occupied with strange things and nothing light, even though they live as nothing. 

 

Chaos and small things

14 Jun

Although chaos suggests something totally disorganized, such as physical and mathematical theory it means highly sensitive and dependent dynamic systems of their initial conditions, and most systems as they are complex, depend on these conditions (see previous post).
As the system evolves and if we can think of this system over many years, the system that could move “linearly” undergoes profound changes, and this time when the system undergoing changes becomes unpredictable, it is called Lyapunov’s stability period (the above fractal), for example, this calculated period for the sun is approximately 50 million years, it can be calculated for any dynamic system.
At this point complexity theory are united, dynamic systems are complex if seen for long periods, sensitivity of the initial conditions, they can determine the changes in these periods of Lyapunov and Chaos theory, all systems are in constant organization and this can cause great instabilities , depending on the weather.
So small things are unstable over the years and depending on the initial conditions, they are small things like a butterfly wing.
What we can do over the years then is to apply these concepts to human culture, to civilizing processes and to daily conversations and dialogues, thinking about human systems.
Thinking about nature, the planet and indirectly in society, it is necessary not to change the treatment of soil, water, plants and animals, so that in the future a little distant, now not so much, guarantee the stability of the planet, planting of food and an indispensable harmony of nature, in flowers, fruits and beauty.
The theory of chaos is therefore not a theory of the mess, it is precisely the opposition to it, if Francis Bacon and others spoke in the field of Nature, not least his maxim that said “you can not dominate nature without following it “Which means to obey its laws”,

 

 

 

 

 

 

 

Butterflie´s effect and the little things

11 Jun

It seems that to change the world to change everything we must do great things, great projects and in fact not really, small things can make a lot of difference, and the first thing we can change is ourselves, according to Plato’s phrase: “if wants to move the world, the first step will be to move oneself. ”
The butterfly effect, researched and defended by Edward Norton Lorenz, who even created the figure to the side, has double meaning first that he discovered that a butterfly’s wing beat could influence the climate, according to which the graph that created this effect physics heat convection model has the shape of the wings of a butterfly.
Lorenz was simulating global climate models on a computer, and executed another model that by removing some houses after the comma the processing time would be shorter and the result quit faster, in practice it slightly changed the process conditions, and the results were quite divergent.
This means in practice that small actions and interventions in phenomena can along a course influence them deeply, which gives us hope because so little that we do correct, honest and ethical inspiration can in the future dramatically change things, Of course, other people will need to do small things.
A personal experience was to lose a loved one by suicide, made me think a lot wondering what could have happened to that person, after much suffering a psychologist explained to me that not only social and emotional but also genetic, physical and emotional factors could determine the action of that person.
Thinking in the positive sense we can make small gestures, a child asked me to play ball with her, I was hurrying, I stopped and I played for five minutes with her, there the neighbor of a building that saw me with a bag in hand, told me can go now I play with the kid (kids in Portugal).
Also thinking about Brazil, the enormous suffering with all negative social and political events, we must try to see small actions that can be done, to make people aware and to listen when someone is very convinced of their point of view.
I see that Portugal left the crisis winning and recovering the optimism as a people, they did not lose hope, although the crisis has reached many people and still there are reflexes, but it is noticeable the improvement.

 

Law, Pharisaism and the fig tree

01 Jun

The excess of legalism and rules kills life, the fig tree is a tree that is long “dry” and then the leaves and fruits leave, but for some time it seems dead.
Pharisaism are those moral, religious rules and in our time “from the state” that has become a god, who kills life in the desire to control it, Petr Sloterdijk wrote about it in “Rules for the human park”, although it does not agree with all, in essence his diagnosis is correct, except for the fact that he made a “religion” out of this dispute.
His proposals, which were a response to Letters on Humanism by Heidegger, which made me deplore him for a long time, gradually understood philosophers and theologians, that there was a conference at Elmaus, in Basel, which later compiled and turned into book.
Sloterdijk’s diagnosis that the human fig tree has dried up due to “domestication” can be clearly read in the excerpt from his book:
“What still domesticates man if humanism has sunk as a school of human domestication? What domesticates man if his previous efforts of self-possession only led, basically, to his seizure of power over all beings? What domesticated man if in all previous experiences with the education of mankind remained obscure who or what educates educators, and for what? Or is it that the question of the care and training of the human being can no longer be formulated in a pertinent way in the field of mere theories of domestication and education? “(Sloterdijk, 1999a, 32).
Here is the human fig tree, this is Pharisaism and its “religious” or “state” rules, after reading it again, I read at the beginning a sentence of Jean-Paul that Sloterdijk quotes by writing to Heidegger: “Books are letters addressed to friends, only longer, “and I understood that deep down he is a Heideggerian, but with a fair and well-placed criticism: where is humanism?
Our knowledge is anthropocentric, rejects even the technique that is human production as “strange”, we have at bottom a contempt for processes of change, those who criticize it as fascist must remember that it was the idea of ​​”strong” state that motivated fascism and dictatorships.
The idea of ​​pharisaical authority that frightened Jesus in the biblical writings, while Sloterdijk also criticizes religion, recovers it by saying that there is a “non-spiritual asceticism,” which transformed temples into places of robbery and filth, is no different from the modern state, to all who worship and revere it, there is a general mistrust of politicians.


Sloterdijk, Petr. Regeln für Menschenpark, (1999a) Frankfurt/M. Suhrkamp. In Brazilian Edition: 

Regras para o parque humano – uma resposta à carta de Heidegger sobre humanismo, São Paulo, Estação liberdade, 2000.