Arquivo para a ‘Information Science’ Categoria
The next strategy could be decisive
20
Mar
While Bakhmut’s battles are still bloody, apparently neither Russia nor Ukraine consider
it more vital, for Ukraine it is a stalemate waiting for weapons from the West: tanks, jets and more ammunition, for Russia a deception that cost many lives, in particular of mercenaries from the so-called “Wagner command”, who criticize Russia for this.
To reinforce this Putin visited Mariupol and the Crimea, Russian rearguard positions, in points already conquered in other battles, with extreme security, but to guarantee the morale of the troop and his own, since he was condemned together with his commissioner Maria Alekseyevna Lvova-Belov for taking 6,000 Ukrainian children for “re-education” to Russia.
With conviction, both could be arrested, but it is unlikely that they will come to the West.
The new strategy expected by the Ukrainians is an invasion to the north by Belarus, but their army is small and would only be effective if supported by Russian forces, the Russians in turn would like to consolidate the positions in Donetsk and Mariupol, gaining a strip of territory in Ukraine.
China and Belarus continue to claim “extreme interest” in peace and an end to hostilities, as they lose a lot commercially with the war, but will certainly support Russian achievements.
The event of interception of an American drone in the Black Sea by a Russian fighter also caused strong tension, the escalation of the “spring” in Ukraine is foreseen by the sending of more weapons.
There is always some encouragement for peace, but since the beginning of the war the scenario has only evolved in the opposite way, there is a suspension of breath about the new war strategies.
Blindness, lucidity and serenity
17
Mar
What can be called blindness in the literature, almost always goes beyond the simple 
difficulty of visual functions, at least one must be considered, which is that of the cognitive faculties that ultimately develop and adapt thought to visual perceptions.
Thus there is a civilizing blindness, that which does not perceive the obstacles and even chasms that can open up in the contemporary civilizing process, the forces and the dominance of the forces of nature, as Heidegger thought about the techniques, which prevent reflective thinking.
Looking at blindness only as the difficulty of the visual field, the immediate reality is thus the worst of blindness, incapable of contemplating the essence of Being, what is designated by each man during his personal and social life.
Thus, by developing cognitive functions, man can gain lucidity, look with clarity at his own life and that of his society and culture, can lead him beyond this clarity to a life of serenity and peace, even if he is in a social life in conflict.
It is not comfortable or individualized peace, but one that is capable of dealing with contradictions, oppositions and misunderstandings, common in a process of civilizing crisis.
The reality we live in can lead more quickly to a rupture of lucidity and serenity and the further away from them, the more difficult it is to find paths and paths to return to peace.
One of the most enlightening passages of the Christian biblical reading on blindness is the healing of a man blind from birth, who, therefore, did not develop the cognitive apparatus to see and thus would have difficulty perceiving the objects, colors and beings around him, more than having the function of vision, he cognitively understands what he is seeing.
The passage says the Pharisees questioned the healing of the blind man (Jo 9,10-12): “Then they asked him: ‘How were your eyes opened?’ my eyes and said to me, ‘Go to Siloam and wash’. So I went and washed and began to see.’ They asked him, ‘Where is he?’ He replied, ‘I don’t know.'”
And Jesus’ contemporaries continued in blindness without understanding the healing of the blind man.
Serenity and the thinking that calculates
16
Mar
Heidegger’s book “Serenity” will divide contemporary thought into that which calculates
and that which meditates, on which it calculates it states:
“The thinking that calculates (das rechnende Denken) makes calculations. It makes calculations with continually new possibilities, always with greater perspectives and at the same time more economical. The thought that calculates goes from opportunity to opportunity. The thinking that calculates never stops, never comes to meditate.” (p. 13).
He argues that this is not a “higher” meditation, every man thinks and thought can lead to meditation, just meditate on the here and now that is around us.
Heidegger reminds us that we should all think about our roots, said in a more contemporary way, not denying our origins and their influences in our world view, even if limited, he states: “the rooting (die Bodentändigkeit) of the current Man is threatened in his most intimate essence. More: the loss of rootedness is not provoked only by external circumstances and fatalities of destiny, nor is it the effect of the negligence and superficial way of Men. The loss of grounding comes from the spirit of the times into which we were all born” (p. 17).
This is what makes Heidegger and other current philosophers analyze the foundations of current thought, Edgar Morin also speaks of this need to overcome this thought, alerting to the contemporary view of education.
The most current and surprising vision of Heidegger, published in 1955, is the characteristic of our time where “the most tormenting is the atomic bomb”, he realizes that the thinking he calculates sees only the industrial possibilities and liberation of the energies of nature, however the philosopher meditates on what this domain means.
“The hidden power in contemporary technology determines Man’s relationship with what exists. Dominate the entire Earth. Man is already starting to leave the Earth towards cosmic space …” (p. 19), which, in addition to being incredibly current, also had an omen of the future.
But he did not fail to see the danger of these “great atomic energies”, and thus: “assures humanity that such colossal energies, suddenly, anywhere – even without warlike actions -, do not escape our control, and “take the brakes on us teeth” and annihilate everything?” (p.20).
We saw the accidents of Chernobyl and Fukushima, this loss of control, now we see a war that points to the warlike use of these forces, Heidegger is right to ask for serenity and meditation.
HEIDEGGER, M. Serenity. trans. Translation by Maria Madalena Andrade and Olga Santos. Lisbon: Instituto Piaget, s/d.
From lucidity to serenity
15
Mar
If clearing (or clarity) is a property of lucidity, lucidity precedes serenity, that is, one
can have lucidity without achieving serenity, something very current as a search in modernity.
Heidegger’s “Serenity”, published in 1955, but as a meditation, was made in 1949, on the occasion of the centenary of the death of Conradin Kreutzer, Heidegger’s fellow composer, both born in the city of Messkirch, but at different times.
In this booklet, Heidegger will differentiate reflective (or meditative) thinking from calculating (or machinic) thinking typical of our time, thus comparing the thinking of our time with music, “we limit ourselves to being entertained by a speech. It is not necessary to think while listening to the narration, that is, to meditate (besinnen) on something that, in its essence, on something that, in its essence, concerns each of us directly and continuously” (p. 11)
Thus “The growing absence-of-thoughts is based, therefore, on a process that corrodes the deepest core of contemporary man: “Current Man is ‘on the run’ from thought” (p. 12)
On the other hand, machinic thinking is based on technique (see that the text is from 1955), where “the thought that calculates is not a thought that meditates, it is not a thought that reflects on the meaning that reigns in everything that exists”. ” (p. 13)
Heidegger knows that one of the arguments about reflection is that “pure reflection, persistent meditation, is too ‘elevated’ for common understanding” (p. 14), he says in honoring his fellow musician, that it would be enough to think about what it meant in that time. At the moment his homeland, where Kreutzer’s extraordinary music emerged, I remember a short story by Leon Tostoi who spoke of this dynamic of feelings precisely in a short story called “Sonata a Kreutzer”.
He thus proposes to those present “what does this celebration suggest to us, if we are willing to meditate? in this case, we note that, from the soil of the homeland, a work of art grew (gedieben). (p. 15)
So no high thinking is needed, just a little break, a silence in the soul.
HEIDEGGER, M. Serenidade (Serenity). trans. Translation by Maria Madalena Andrade and Olga Santos. Lisbon: Instituto Piaget, s/d.
About lucidity
14
Mar
We have already posted about blindness, in some essays (such as the one by José Saramago
that became a film by the Brazilian Fernando Meirelles in 2008) and we also made a connection with The plague by Albert Camus, making a relationship with war, 3 things related and analyzed were from our time (the Pandemic, the blindness of the denialist vision and the War), we also posted last week about the clearing.
Now we do the opposite, let’s analyze lucidity and what it means in the history of humanity, starting again with Saramago, let’s look at his Essay on Lucidity, because he makes an interesting game for our development here, an allegory between light and dark.
This relationship is important because Saramago recovers elements from the first essay on blindness (the color white as a symbol, for example, the characters and the tree epidemic), it can be said that it is an extension of the first narrative.
Lucidity speaks of an election where two parties only had about 8% of the votes, with a significant blank vote, contrary to many arguments about this possible depoliticization, Saramago makes a curious counterpoint, he did not experience the current polarization:
“…it is because those blank votes, which came to deal a brutal blow against the democratic abnormality in which our personal and collective life was taking place, did not fall from the clouds or rise from the bowels of the earth, they were in the pocket of eighty-three out of every hundred electors of this city, who, by their own, but not patriotic hand, cast them at the ballot box.”
It was decided to carry out a survey, but the 83% did not manifest themselves until a person decided to send a letter to the leaders, and it was this letter that gave a new direction to the investigation and, no matter how much resistance there was, the government would not give in so easily, it could yourself realize where the problem is.
This upside-down reading of our political scenario, which is not very different from the US and Italy, just to give two examples, is very interesting to understand the political lucidity that seems to go against the grain in contemporary politics.
SARAMAGO, J. “Ensaio sobre a lucidez” (Essay on lucidity), Brazil,SP: Ed.: Companhia das Letras, 2004.
The forest bordering the clearing
10
Mar
Modern man, victim of ideologies, cultures and religious apostasy lives only with the awareness
of individual freedom, without really understanding who is the Other who is not equal, the Korean/German philosopher Byung Chul Han developed this in “The expulsion of the other : Society, perception” (Editora Vozes, Brazil) in which he talks about the adipose emptiness of fullness.
This emptiness has nothing to do with the phenomenological epoché, opening the mind and soul to dialogue and receive the Other, the different, the discourse and the narrative contrary to ours, to later merge the horizons in the “hermeneutic circle”, the emptiness of soul is positive, it elevates us.
Through successive tragedies, the pandemic was the first and will not be the last, and this is not about an apocalyptic discourse, but about the social realization of a civilizing crisis in an increasingly profound and dangerous process, not only in the rulers, but also in personal conscience.
Chul Han goes so far as to say these processes are obscene in “hypervisibility, hypercommunication, hyperproduction, hyperconsumption, which lead to a rapid stagnation of the same. Obscene is the ‘connection of like with like’ (Han, 2022) in short, everything translates into an obscene sameness.
He cites a very illustrative example which is the animation Anomalisa by Charlie Kaufmann (photo), which talks about a speaker Michael who goes to Cincinnati for a lecture and there approaches a person by his voice, Lia is a person who already knows him and came to see his talk and fall in love.
But the hell of the same are the employees of the Hotel, all the same and who want to seduce Michael.
The essay emphasizes erotic love, but this also applies to agapic love, without falling in love and dialoguing with what is different, we live in the hell of the same, in our vicious circle, in an environment full of vices and obscenities, in the worst sense of word.
In the biblical narrative, Moses, who was trying to lead his people to a new path, wanted to stone him and blasphemed against the proposal of a different life (Exodus 17,3-7), even asked for the return of Egyptian slavery (any resemblance to the current politics is no coincidence), and also in chapter 4 of John, Jesus goes to meet the Samaritan woman, a woman and “pagan” and dialogues with her
In the week that women’s day was celebrated, this is important, which is not a biblical detail, but the essence of her message, Jesus, when meeting her, finds her interest strange and says “How come you, being a Jew, ask drink to me, a Samaritan woman?” (Jo 5,9).
The obscenity and sameness of the same not only impoverishes each one, but limits the civilizing process that is enriching the more the different can exist with dignity.
HAN, B. C. (2022) A expulsão do outro: sociedade e percepção. (The expulsion of the other: society, perception). Trans. Lucas Machado. Brazil, Petrópolis: Editora Vozes.
Social and individual conscience
09
Mar
There is no social conscience, without going through the individual, it is linked to the worldview
(cosmovision), here which in the idealist philosophy is seen as two separate beings: the being-in-itself and the being’for-itself, if we look from the ontological point of view, this means how things present themselves to us in our consciousness, there is then the phenomenon (appearance) or not of what exists there in the world (Dasein).
Social consciousness, seen by idealism as for itself, first elaborated by Hegel, but later merged with the existential ontology of Jean Paul Sartre, is seen like this: “it is consciousness that, when confronted with the world, becomes a dynamic process (contrasting with the inertia of the in-itself) and makes the in-itself reveal itself” (CABRAL, 2023).
However, in the Heideggerian cosmovision, the question of being-in-the-world, as the foundation of being-there, ceases to have the meaning of an aesthetic judgment and becomes an ontological-hermeneutic indication, given that it points to the question of the meaning of being of being- there, like all good philosophy, is a question.
What vision we have of the world individually, it is clear that under the influence of our culture and our adherence to philosophies, ideologies and religions, it is not detached from our Being, as an ontological status, and thus precedes the vision of being for itself in the idealist sense, and may have a transcendent sense that we saw in the previous post.
A for-itself beyond the human is the one who encounters the Other, who is not our mirror, but with him we create a fusion of horizons (in the sense of the hermeneutic circle) where we can carry out a dialogue, on which any true religious or cultural sense is based .
It is possible due to some kind of personal isolation, it is not autism it is good to say, not having a social conscience, but it necessarily passes through the conscience of the Other, thus the sociological and also ontological question arises: who is the Other in the individual conscience .
The result of an individual conscience that goes through the perception of the Other is a clear social conscience, without distortions of cultures, philosophies and religions, these seen here as negative, that is, absence of cultures, philosophies or religions dignifiedly understood and elaborated.
CABRAL, João Francisco Pereira. 2023. “Consciência e suas relações com o outro e o ser-em-si, segundo Sartre” in web site: Brasil Escola.
Clearing: method and contestation
08
Mar
It is through phenomenology that it is possible to resume the positivity of the being
in relation to the only possible transcendentality, where the thing opens up in the dimension of the transcendental, the one that we developed in last week’s post and which in a certain way is opposed to Kant’s transcendent, which goes towards the knowledge of the object and for this reason it is confused with subjectivity.
In phenomenology, there is an intentional consciousness in its “a priori”, taken in a similar way to the subjective (proper of the subject), however, consciousness as a phenomenon reveals what is hidden, what the Greeks called “alétheia”, but at that moment science and all awareness of it was early.
In the phenomenal experience of the clearing (lichtung) there is the truth of the being that gives itself with a kind of “arch-phenomenon” (Ereignis), this is the very thing of phenomenology, where its intentionality is, but this also remains hidden.
If we create a void in consciousness in a phenomenal way (the phenomenological epoche), we open ourselves to our truth, we can enter a clearing even before an external event clears us up, this is the reason why humanism in both Heidegger and Sloterdijk is tied to history.
It was Hans Georg Gadamer who developed “The Question of Historical Consciousness” in his contestation of the romantic historical truth which is a quasi-determinism defended by many variants of leftist thought (Marx did not defend it), however there is the question of “natural time” in opposition to “human time”, a self-awareness of consciousness itself.
The hermeneutic circle method is a way to break this conception of consciousness that is only “temporal”, but it comes up against what must be “beyond the human”, shrouded in mystery and vices of historical interpretation.
Rüsen (2011) says that there is a type of historical consciousness made through the “intellectual transformation of natural time into human time”, understanding natural time as contingent events and human time as human representations of life itself.
Few are able to see in their own representations distortions of the truth, interpretations and repressed feelings that do not “clear” the conscience, this seen in a civilizing panorama transforms authoritarian, inhuman and destructive concepts into obscurity of the conscience, not to use the Greek alethéia again.
Civilization and the Glade
07
Mar
The merit of Heidegger having written about the clearing in the midst of the period post world
wars was that of returning to contemplate what was essentially obscured: The Being, not just the human being, since his Letters on Humanism was polemicized by Peter Sloterdijk (much later), but mainly for returning to the question of the Life of Being.
The Heideggerian reading says: “”Destiny appropriates itself as the clearing of being, which is, as clearing. It is the clearing that grants the proximity of being. without him being able to experience and assume this dwelling today” (in Cartas sobre o Humanismo, 1967).
This clearing is different from any idea about modernity, such as enlightenment or some mystical process of enlightenment, says Heidegger: “”… , nor with regard to the thing that is expressed with the adjective luminous’, which means ‘clear'”, in another of his writings on the task of thinking.
The idea of “Being”, the fact that we are and that death and war hide is once again important in the midst of war threats (see our previous post), thinking and the desire for political and social transformation cannot be allowed to submerge. this true purpose, which is the life of the Self.
This open free means that we can, faced with a situation of denial of Being, have a vision of what is ex-sistent, not as enlightenment, but as a real vision of what is in our presence, in Greek philosophy our “on”.
It is not a question of revelation, but of “unveiling”, that is, something that is always present in us, but hidden and almost dormant, returning to Parmenides’ reading of Being, Heidegger wrote: “As long as being prevails, from the aletheia, the self-revealing emergence belongs to him. (a-lethe).
Growing barbarism is not only the result of emerging social issues or territorial political disputes, but of the concealment of the Being.
HEIDEGGER, Martin.(1967) Carta sobre o humanismo (Letters on Humanism). Brazil, Rio de Janeiro: Tempo Brasileiro, p. 61.
War and the End of Winter
06
Mar
The Russian strategy was to “freeze” the Ukrainians and their allies in Europe in the winter, so not
only did it limit the shipment of gas but it also bombed several energy sources in Ukraine, with Europe stocking gas before and knowing the Russian strategy, it went to get natural gas in other sources, such as Africa, and now we are at the end of winter there (and summer here in the southern hemisphere).
A possible war tactic now would be the use of biological weapons, there are already reports that this has occurred in Ukraine, they are prohibited by international agreements, but a direct confrontation with NATO would bring enormous wear and tear beyond the possibility of a nuclear catastrophe.
Brazil’s vote and intervention for peace had a negative reaction in Russia, which has already alerted Brazil to a confrontational position, Brazil was the only country to vote against Russian intervention in the last vote that increased the rejection of Russian intervention, there is no other name for the fact.
The end of winter brings a period of great flooding and shifting terrain and the advance of ground forces is not possible, the young people recruited for the war in Russia do not have skills for heavy weapons and aviation for the most part.
What is the path to peace at the moment, Brazil is trying to form a “neutral” bloc that dialogues with both sides, but NATO is a fundamental part of the war in Ukraine and therein lies the difficulty.
The German newspaper Der Spiegel stated that the head of the European Commission, Ursula von der Leyen said that the time of peace is over in Europe, it is a serious statement, which came in response to Russian threats, also there is already a visible movement (I am aware of some cases) of services that can be done from home are moving outside Europe.
In the event of a biological war, of course we hope it never comes to this point, the evacuation of many services would be inevitable and a completely warlike climate would settle on the continent.
We hope and always believe in possible peace.
