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Arquivo para a ‘Information Science’ Categoria

The cultural and spiritual crisis

23 Jan

A modernity divided into objective and subjective questions that no man is inseparable, the first because he must have concrete relations with the same objects that are intangible, or object of a form of thought that is also subjective, as or thought about a concrete object, being thought is subjective.
The fundamental problem is that every form of thinking must clearly define or think about that object and is accepted as established knowledge, an epistle and not an opinion anymore (the doxa of games) and what is possible to think again, that is , epicenter of the current crisis.
It does not know what is right or what is the established thought about a given object, or if it is an epistemic tradition about it, nor is it known what is the fact of new possibilities of thinking about it, it is a crisis in general , like any attempt at a spiritual or meditative tone on a subject, appears only as an escape from reality and there is nothing new.
Change as a basis for thought or voluntary attitude, we will change because it is not good, neither the attitude or dox, creating a word for the epistemic dialogue that must be one or the other episteme, this is a relationship with tradition, but that allows change, finally the new.
No spiritual aspect means knowing what you have done until today, as a religion and relationship with what is natural, or super-natural and what contemporary reality exists, a concrete relationship (erroneously called exposure, as it is spiritual) with needs and contemporary thought itself with threats of change.
There is nothing new, nor realistic pragmatism, nor spiritual escape, it produces neither true action nor contemplation.

 

Identity in the view of a mystic

22 Jan
Chiara Lubich, born in Italy on January 22, 1920, would be 100 years old today, among many teachings I found in her philosophy, 
this one is still little known and seems appropriate to the moment of humanity, because it speaks of 
identity, and begins by commenting on Hegel, this writing it was almost burned were it not for a 
person who hid it in a safe.

October 24, 1974
... (original text in Italian)

egel: non é vero che l´essere che existe é statico, ma dinamico. Tra l´essere e il il non essere, viene fuori il divenire. Tesi, antitesi, sintesi. Il nulla serve, perché se non serebbe l divenire. Il nulla adquista um valoe filosófico, um ruolo particolare. Aplicando uma “concezione trinitária” (cóse disse lui), c´é l´essere, il non essere ed il divenire. Il divenire non é qualcose imperfetta, ma la sintesi ta l´essere ed il non essere. Non si puó sostenere completamente il princípio di identitá perché essere e non essere non si appongono assolutament, perché trovano la síntese nel divenire.

… (free translate)

Hegel:
It is not true that the being that exists is static, but dynamic. Between being and non-being, becoming arises. 
Thesis, antithesis, synthesis. None of this is necessary, because it would not be possible to do so. None of this has a 
philosophical value, a particular role. 
When applying a "Trinitarian conception" (as he said), there is being, not being and becoming. 
Becoming (becoming) is not imperfect, but the synthesis of being and non-being. 
The principle of identity cannot be fully supported, because being and non-being are not at all opposed (they cannot be fixed), 
because they find meaning in the synthesis in becoming.
This not only overturns the theses that seek fixed identities and call them liquid or corrupt identities that admit a non-being of dialogue, in fact they are the inspiring source for a more integrated world.
 

Bruno, besides the heretic

15 Jan

I read in my youth Giordano Bruno’s “La cena de las cenizas”, one of six dialogues written in Italian, written during his two-year stay in London (1583-1585).

The Dominican priest discussed the Copernican Revolution in this book, and although he was accused of heretic, his discussion was no other than Christian eschatology in his worldview beyond his time glimpsing the ways of the infinite world and his view of God.

He paid with his own life, being burned alive on February 17, 1600 in Rome, but all his commentators claim that their dialogue opened the way for a new link between the paths of cosmology and philosophy, but contrary to the medieval Christian worldview.

His philosophy went beyond the limitations of reason (mathematical and logical) using for his bold vision an amalgamation of basic facts and cosmic reality, but without neglecting a reflection that led to humanistic action.

Also fleeing empiricism and using mental experiments from which he deduced the ramifications of his worldview, some interpreters claim that he used reasoning similar to what Einstein used for his intuitions about the universe.

Referring to the cosmos as infinite reality, Bruno went beyond the spheres of Aristotle and Ptolemy, to him as well as to Kepler, Paracelsus and Nicolas de Cusa the universe is a living being that holds an essential unity that unites all particular beings, which are but emanations of the whole, this cosmological view influenced the entire Renaissance.

His worldview, which did not triumph in the Renaissance, perished and was interrupted by the emergence of Cartesian reason, Hume’s idealism and empiricism, but deserves to be reread and studied as a strong influence on Renaissance thought.

Here’s what was said about Giordano Bruno in the famous cosmos series:

https://www.youtube.com/watch?time_continue=6&v=XzTREw3AKEQ&feature=emb_logo

 

 

 

 

Complex thinking

14 Jan

Nothing favors obscurantism more than the idea that is possible to make what is complex simpler, ignore the organicity of social, ecological and cultural problems and how they compose themselves.

Complex thinking is born from the idea of nature and the universe as organisms that are increasingly mysterious and whose structure is gradually revealed, through the hard work of those who first admit the complexity of phenomena and second resist temptation to simplify them by imagining that simple solutions and ideas would be enough to solve them.

Man himself is but a complexification of nature, they agree with this not only the most elaborate scientific thought but also theologians like Teilhard Chardin.

Scientific simplification is called reductionism, religious simplification reductionism, cultural and social simplification has no specific name, but it can be said that it is confused with ignorance and dualism.

Morin explains in Introduction to Complex Thinking: “the ancient pathology of thought gave an independent life to the myths and gods it created. The modern pathology of the spirit is in the hypersimplification that makes it blind in the face of the complexity of the real” (Morin, 2008 p. 22).

In the scientific field explains it epistemological blindness: “Those disputed between Popper, Kuhn, Lakatos, Feyerabend, etc., are ignored. Now this blindness is part of our barbarism. It makes us understand that we are always in the barbaric age of ideas. We are always in the prehistory of the human spirit.” (Morin, 2008, p. 23).

Nothing more complex than reducing it to the simple, as Bachelard stated, there is no simple, there is only simplified, which most often mutilates and deforms the phenomenon, inducing thought to obscure liquidity.

Morin, E. (2008) Introduction to complex thinking. 5th. ed. Lisbon: Institute Piaget.

 

Humility and Authority

10 Jan

Nietzsche’s stereotype about contemporary morality by establishing the difference between that of slaves/flock sage ness, humility and piety and that of the lords that is that of joy, inventiveness and life, may seem exaggerated but it is that idealism created, and was strengthened by the statutes of the state, the Individual and reductionist scientificism.

The Kant philosopher of idealism proclaimed two ideas about humility, the first about moral humility that “is the feeling of smallness of our value, compared to the law” and the second that is “the claim that, through renunciation, acquire some moral value, hidden moral value”, with a little analysis it is clear that it is a false humility, used for power.

It is possible to establish a fair relationship of authority with humility, although this relationship is not simple, it is possible when done as a service, detachment and potential for it to exercise, so it is not a mushy humility, since it is not necessary to be aware of authority.

The biblical example is very illustrative for this, Jesus’ authority before the people and the disciples was never made as a power structure, but with the authority of those who know the value and “potential” he has to exercise it, but by asking to be baptized by John the Baptist and washing the feet of the apostles exercised a humility of true authority.

Contemporary society needs less authoritarianism and more authority with humility.

 

A re-reading of the three wise men

03 Jan

In times of fundamentalism and religious intolerance, a re-reading of the Magi that they have adopted and also “contemplating” the birth of Jesus is essential for dialogue.
The first necessary is that God has communicated with the “wizards” of the East, he can reopen closed hearts for reconnection (religion of the Latin verb religare which is to reconnect), for they were not even religious in the conventional sense, but
magicians and God reconnected them.
The second is that the divine communication was through stars, which means that they could understand this language and that God spoke in their human language, that is, there are forms beyond the dogmatic communication between God and men, even non-believers.
Cosmology is an ancient and fundamental part of philosophy, its evolution and composition studies the universe, and comes from antiquity, the pre-Socratics studied it, also seek the explanation of the origin and transformation of nature and the universe and build myths and divinity, creating a relationship between mortal and imortal beings.
So God is not so indiferente to this, a universal proposition should not disregard cosmology, and if one wishes to construct a cosmogony, that is the beginning and end of all life, then an eschatology is also constructed, and Christian eschatology may be related to Is not this, after all, God the beginning and the end of everything?
Thesecond re-reading, the question about of the stars, in fact even today they are looking for cosmological evidences ofthe star that the Magi followed, a star, a come t, this could help to date Christmas of a more precise date.
Theologians such as Teilhard Chardin did not fail to consider the cosmological hypothesis, and the notion of a Christ-centered universe helps a non-fundamentalist interpretation of a more complex eschatology, and so we have recourse in the previous post (in 1 / 4 /2019) to St. Gregory of Nazianzen.
The third is that the magi were “contemplating” the boy-God, in addition to the active vita, Hannah Arendt also spoke of her in The Human Condition (published in 1956, with Brazilian edition of 2009), which comes from the conference Work, Work and Action (Brazilian publication of 2006), but already spoke of this question Aristotle in the bios politikos and the vita negotiosa or actuosa in Augustine, and, recently Byung Chull Han in The society of the fatigue.
But they did not come to worship only, where the element offered incense is essentially this, but also brought gold in the sense of wealth and myrrh in the sense of sacrifices offered.
Magi should signify the opening of Christianity to other languages ​​which are also an expression of the infinite, of the universe, and of the sacredly constructed life in all and in all.

 

The Essentials List

02 Jan

We carry too many burdens, not just our bags, bags, even books and too much to do, because the contemporary world has difficulty making the list of the essentials.
Taking care of small household chores, not just leaving them to others, taking work seriously and taking time to rest, also dealing with what can get us out of the stress and anxiety of everyday life, having time for family members and to meditate , contemplate or even just think.
Baroque paintings, paintings and music seem to speak of a still world, too calm for my taste, some would say, but the aspects of flowers, bodegons, and still life indicate something else that is hard to see these days: flow power.
It is not the energy of force, but the energy of soul and spirit, the one that can really put us in the essentials in the face of such a troubled life, full of conflict and contradictory values, even if it is claimed to have difficulty living, it is the flow of everyday life, which is not the flow of life, of energy can be said of baroque art.
Some form of spirituality and inner well-being is responsible for harmony and life on the outside, even though daily life pushes us in the opposite direction, we must have the ability to “get out of the conventional” to make the list of essentials. When we were asked by the apostles to teach them how to pray, we could think of meditating or even just thinking for people who have no religious background.
One can for all indicate the Lord’s Prayer, the one in the “heavens” not far away, but contemplative and in Being.
May his name be holy in present terms, let meditation and contemplation always be present, may your kingdom of peace and harmony come, if not from the outside, to which we are fighting, at least the interior to face conjunctural difficulties.
And lastly, let us work for daily bread, without seeking excess and consumerism, that we may be able to forgive and be forgiven to go beyond the daily conflict. And deliver us from the evil of war, the destruction of nature, and all social ills.

 

Óbidos, the Portuguese medieval city

22 Jul

The city of Óbidos, considered one of the 7 wonders of Portugal, the little towns are villages, although they have municipal council, are linked to a district and this city is linked to the district of Leiria, in the province of Extremadura, the center has 2200 inhabitants , but the whole region has almost 12 thousand.

The city has a castle with walls, considered one of the 7 wonders of Portugal, where you can live with medieval aspects, this week for example, there is the medieval festival, but the project “Literary Village” turned Óbidos into Literary City by UNESCO.

It is 80 kilometers from Lisbon, has three cross streets, Rua Direita, Rua do Facho and Josefa d’Óbidos, a tribute to the main baroque artist of the city, post tomorrow. There are vestiges that Óbidos is inhabited from primitive peoples, its logistics near the sea, the climate and the fortification of defenses were in this region also the Romans, the Muslims and in the year 1148, after the conquest of Santarém and Lisbon by D. Afonso Henriques, was also taken from the Arabs.

There is near the Lagoa (lagoon) d’Óbidos, it is possible for the real road, being like lagoon easier of defense and also with exits to the sea in several points, going from the Beach of Bom Sucesso to the Praia da Foz do Arelho (Beach of the Foothills of the Sea Arelho), bypassing the Lagoon.

As for the name, the word comes from the Latin Oppidus, which means “fortified city”, there are signs that the emperor Cesar Augustus erected the city in the late 1st century BC. This week Óbidos holds the Medieval Festival, and there will be a doctoral meeting of Digital Art from the Open University.

The video below shows the Medieval Festival of last year:

https://www.youtube.com/watch?v=QeVOXpiKBC4

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Spirit, World and unit

08 Jul

There is something in our consciousness that we can not define exactly what it is, a spirit, a mechanism of decision, a “vision of the world,” the certain thing is that what we call interiority has a deep layer that the philosophers of classical antiquity have called of “anima”, that which gives life, that animates and that is ultimately also a vision of the world.
Whether we like it or not, we have in the interior an “anima”, already the pre-Socratic philosopher Pythagoras (580-496 BC) believed in the metempsychosis that was the transmigration of the soul from one body to the other after death, and so in his worldview he believed in immortality of the soul.
Plutarch was also the author of “Consumption of the Flesh”, a theme that not only speaks of the soul, but initiates a separation between the body of the flesh and the immortal soul.
The theme is deepened by Plato in The Republic, his anima mundi (“soul of the world, from ancient Latin had another sense that was the” psyché tou pantós “), has the worldview of a shared soul or regent force of the universe by which the divine thought can manifest itself in laws that affect matter, so there is an immaterial force, which is at the same time inseparable from matter, which provides form and movement.
His doctrine was not endorsed by Aristotle, who in his work De anima, approaches more knowledge or active intellect, from which reflect from the Stoic and Neoplatonic schools, so the indirect link between Plotinus and Plato passes through Aristotle.
Plotinus will be a rare philosopher of antiquity attempting a non-dualistic concept of soul, the soul described in his work Eleades, part of the concept of the hypostasis that proceeds from the creative power, which is actually a third hypostase, a nous that generates the soul of the world.
Among the medieval thinkers who maintained the ideas of the anima mundi are Ficino, Pico dela Mirandola and Giordano Bruno with hermetic teachings, Cambridge pioneers, German vitalists Angelus Silesius, Goethe and Schelling, who had great influence on Bergson and through him Vladimir Vernadsky and Teilhard de Chardin.
Schelling wrote The Soul of the World (1798), although idealist influence guarded a worldview trying to unite organic and inorganic nature by connecting it to a continuum.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.

 

 

Democracy or identity politics

01 Jul

As soon as the term, initially identity politics, that of the genres, races and cultures that seek some respect and rights was popularized, there was not lacking those who hurriedly already throw themselves on the subject and did not deepen the question Among those who deepen the subject is the American political scientist and thinker.
Mark Lilla, whose specialty is the history of intellectuality, since speaking in philosophy is no more common, a professor at New York University, has one of the most read articles on theme, and has a video of his participation in the Frontiers of Thought.
asks three essential questions: What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality?
The latter seems strange but it is not, we post countless comments on idealism and its profound influence on contemporary culture, the intellectual history of Mark Lilla goes another way, but does not stop touching this essential issue: individualism. struggle for equality has won rights and has transformed society in a commendable and unquestionable way.
Until something changed. The search for a better world became the struggle for the world to recognize me. Mark Lilla explains the changes generated by this new paradigm.
What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality? His most read article last year in the New York Times, emphasizes that identities and flags of minority groups, the so-called identity politics embraced by the Demortal Party, are the primary responsible for the continued defeats of the left in the United States, would it be right? if we look at the Brazilian elections, I think that’s right.
First and foremost, it is not a question of abandoning these just flags, but of rethinking them to make the progress of humanity possible again and to avoid a setback. Follow the video of Mark Lilla, remembering that subtitles can be activated: