Arquivo para a ‘Information Science’ Categoria
Being, clearing and unveiling
08
Jun
Every material, human and substantial question developed in the Enlightenment humanism provoked a veiling of Being, in which the external questions are more important and thought out than the interior ones, even though from Kant to Hegel the question of the spirit has been dealt with, it has always resulted in a dualism between active life (exterior) and contemplative life (interior), the latter translated as subjectivity (which belongs to the subject) and the former as objectivity.
For Heidegger it goes further, because it touches on the deep question of truth, it is in it that Western metaphysical thought was decided and developed, for this the thinker took up the question that the Greeks called “aletheia”, commonly translated simply as truth, but the suffix a-léthea, indicates negation, thus unveiled or as Heidegger preferred to translate it: unveiled.
The veiling is linked to the “presence” [on], which is the presence and the light, synthesized in the question that drives Plato’s thought in the myth of the cave, coming to light, coming out of the cave, in times of darkness, it means finding the clearing and unveiling it.
The presence of light, summarized in the question of Eidos, which was translated in the West by the word idea, cannot forget that for the Greeks the big question is to remain in the light, or to get out of the objective/subjective dualism that is to have the light of Being, not only inwardly, but in outward acts.
When questioning the end of philosophy as a task of thought, the act of questioning while thinking becomes pure interpretation of “data”, it is no longer a question of “[on” (presence) but what is present only as a thing, which for Heidegger from phenomenology is an adjective of “light”, while thinking is an “open free”, which has nothing in common, not even from the point of view of language, he wrote in this question: “of course, in the sense of open free , has “nothing” in common, neither from a linguistic point of view, nor in terms of the thing that is expressed with the adjective “luminous”, which means clear” (HEIDEGGER, 1979, p. 79).
It’s not about abolishing tradition, it played a role in history, but unveiling it, bringing it to light.
It is, therefore, about free thinking about the world, in permanent exercise of the world view.
Heidegger, Martin. (1979) “O fim da filosofia e a tarefa do pensamento” (The End of Philosophy and the Task of Thought”. In: Os pensadores. Brazil, São Paulo: Abril Cultural, pp. 79.
Ontologic Dualism and Spirit in Hegel
02
Jun
In opposition to the classical ontology Being and Nothingness,
in Hegel they do not exclude each other in absolute affirmation or negation, they are integrated in him within a rational discourse, thus “being” can be totally empty and identifies itself with nothingness, thus its first determination. logic is Becoming.
Following this logic, which comes from Kant and further from Parmenides, Being is and not Being is not, creates the idea of absolute spirit which is identity eternally in itself, which knows by itself, and thus the infinite substance is one and universal, not as particular and finite, being divided by means of judgment in itself, in a knowledge in which it exists such.
For the sophists, knowledge must also be related to pleasures and the good life, the discourse is in Plato’s Philebus, which has the intervention of Socrates that will give meaning to Being.
For both art, religion and philosophy, for Hegel, they have different levels of reality, these correspond to the meanings of nature, spirit and idea, all are manifestations of the absolute spirit.
Just as classical idealism allows for the separation of subject and object, Hegel’s ontological idealism allows absolute spirit taken to the level of religion, which has nothing to do with classical religions, or with dialectical materialism, so the old and new were differentiated. Hegelians.
Religion in Hegel can be characterized as something that starts from the subject belonging to him, the absolute spirit, that is, his subjectivity, says in his work:
“The subjective consciousness of the absolute spirit is essentially, in itself, a process; whose immediate and substantial unity is faith in the witness of the spirit as the certainty of objective truth. Faith, which at the same time contains this immediate unity, this unity insofar as the relationship of those different determinations has passed into devotion, into implicit or explicit worship. For the process of suppressing [aufhebn] in spiritual liberation the opposition of confirming through this mediation that first certainty, and in gaining the concrete determination of that certainty, that is, the reconciliation, the effectiveness of the spirit”. (HEGEL, 1995, p.340).
For those who want a deeper understanding of religion in Hegel, which he called “absolute religion” in reference to absolute spirit, the work Phenomenology of Spirit is indicated.
HEGEL, G.W.F. Encyclopedia of Philosophical Sciences In: Compendium. Translation in portuguese: Paulo Meneses and José Machado. 2nd ed. Brazil, São Paulo: Vozes, 1995.
* aufheben is used by Hegel to explain what happens when a thesis and antithesis interact, and in this sense it is mostly translated as “suprasumption”.
Spirit and dualistic ontology
01
Jun
Since the thought of Permenides and Heraclitus, Western 
philosophy oscillates between Being and Becoming, without either having a clear answer to the question of the spirit, or we fall into the subjectivism of the Soul that comes from Neoplatonists like Plotinus, who said that only the Soul is One, or we fall into a modern dialectical vision: thesis, synthesis and antithesis, which is the result of Becoming.
Among the authors who tried to break with this dualism is Bergson, who introduces the question of the spirit in his thought, trying to deconstruct the ontology outlined from the 20th century. XVII attacking the old theory of knowledge, which elaborates concepts and properties sustained in the denial of time and in the concept of duration linked to Ser.
Bergson’s thought, roughly speaking, is a traditional metaphysics starting from the pre-Socratics’ options between Being and Becoming, and he chooses substantiality (permanence) and idea (fixity) as pillars of his thought, so “search for the reality of things”. over time, beyond what moves” (Bergson, 1959, p. 1259) (see the cone in picture).
It can be said that the problem in Bergson’s reflection lies in the genetic analysis of representation, and this in turn is linked to the clash of dualism itself in the philosophical tradition, especially the modern one, that is, the critique of the opposition between “realism x idealism”.
After discussing the issue of Memory and Matter, the high point of his philosophy, he falls into the trap of Western thought defining the terms of the problem in terms of “images” (for some authors it would be the middle way between the thing and its perception in the “being”), and in this way, incapable of the excesses of the “material thing”, intends to “spiritual representation”.
Thus the image is a presence in the senses allowing the naive and direct description of the experience (or perception) of matter, it can be said that the new dualism is tied to the meaning of the spiritual representation, and thus one could break with the dualism body and soul (or mind).
The question of representation permeates his thought, so spirit is just a resource for it, in his Essay this is made clear by the division of the chapters: if the first deals with the “Selection” for representation, the second and third will analyze the “recognition” while the fourth will deal with the metaphysical conception of matter, by defining it as totality and extensive continuity (reminiscent of the Cartesian res-extensive) and presents it as a solution to the problem of dualism, the “delimitation and fixation of images”.
So Kant’s transcendence between subject and object is just put another way, so the question of Spirit is just an ingenious ruse, but it doesn’t resolve idealist dualism.
BERGSON, H. (1959) Oeuvres Edition du Centenaire. Paris: PUF.
The human and divine ascension
27
May
There are many exercises and forms that promise asceticism, ways
of maintaining physical and mental energies are useful and important, but the spiritual ascent, which is the source of true asceticism, requires moral, ethical, personal and collective training that puts us in a virtuous circle.
When criticizing modern society, as a society of fatigue, Byung Chul Han reminds us that active life must be complemented with a contemplative life, which does not mean looking at infinity or the sky, it is meditation and the collective exercise of including the Another is knowing how to listen from an inner emptiness, or, as philosophy thinks, a phenomenological epoché.
He introduces contemplation as: “If sleep is the high point of physical rest, deep boredom is the high point of spiritual rest. Pure restlessness generates nothing new” (Han, 2015) and then defines it as: “Modern Cartesian doubt dissolves astonishment. The contemplative capacity is not necessarily linked to being imperishable. Precisely the oscillating, the inapparent or the elusive are only open to a deep, contemplative attention” (idem), therefore it is not a tactical exercise but a “astonishment”.
We say that it is phenomenological because of what follows the definition: “In the contemplative state, in a way, we go out of ourselves, diving into things”, this reminds Husserl “returns to the things themselves” without pre-definitions or pre-concepts, a true epoché .
After the astonishment, rest: “Without this contemplative recollection, the gaze wanders restlessly from here to there and brings nothing to manifest. But art is an “expressive action” (Ibid.), and without it our civilization, he says, quoting Nietzsche: “For lack of rest, our civilization is heading towards a new barbarism. At no other time were the active, that is, the restless, worth so much.”
This restlessness proves the wars, the most atrocious political disputes, mockery instead of dialogue and the careful analysis of social proposals and needs, there is no “rest” for this to be done.
The divine ascension, after the Christian asceticism that comes to passion and death, our civilization seems to go through this as a whole, angels appear who ask the disciples who are looking to heaven (Acts 1, 10-11): “… heaven as Jesus ascended. Then two men dressed in white appeared, who said to them, “Men of Galilee, why do you stand here looking up at the sky? This Jesus who was taken to heaven for you will come in the same way as you saw him leave for heaven”, they stopped a moment before “amazement” and “rest”.
The barbarism of the pandemic, the war and a food shortage that is announced demands “astonishment”, accept that the mystery exists and that the universe had an origin.
HAN, B.-C. (2015) A Sociedade do Cansaço. Brazil, Petrópolis: Vozes. (pdf)
Spirituality and Asceticism
26
May
Not coincidentally, Peter Sloterdijk apprehends modernity
as a form of secularization and collectivization of the life of the exercise, displacing the asceticism transmitted since antiquity from their respective spiritual contexts and dissolving them in the frothy fluid of the current biopolitical (or psycopolytics) communities dedicated to the training and entrepreneurship of the subjectivity.
It is not by chance that a current philosopher sees modernity as a way of secularizing and collecting exercise life, displacing the asceticism transmitted from antiquity, in different cultures, to the current contexts is dedicated to training and marketing from the daily practice of exercises through memes, rhetoric and a collective training of ideas (of the idealism).
Based on his ascetology, it is possible to perceive how education from childhood to adults is in a historical chain of training through selective immunological and anthropotechnical procedures, which announced by Sloterdijk a long time ago became wide open with the Pandemic, aimed at ripping the subject out. of your community.
In this way, “state athletes” or “domestic companies” are created in the direction of these exercises, what he calls spherological drama, and where childhood has to pay a price for the absence of protesting layers, that is, when the magic circles, the soap bubbles blown by the children’s ecstatic eyes, what he (Sloterdijk) writes in the Sphere I: Bubbles.
This kind of asceticism has nothing of spirituality or a true ascension (where the ascetic root comes from) so soap bubbles are the metaphor of this ephemeral universe, whose exercise reinforces habitus, but does not build a true spiritual asceticism.
The author does not develop it, he only denounces it as a de-spiritualized asceticism, as he himself does not believe in a higher reality, of true ascension, as described in Byung Chul Han’s book in his “Society of Bournot”, where he sees the active life and the contemplative life as two poles of Being, and he turns to the monk St. Gregory.
His term spirituality comes from Foucault’s analysis of the radical forms of dominant governments of “childhood government” which he interposes: “interposes between experience and the language that constitutes history and forms the spirit”, it is thus only a subjectivity.
Byung Chul Han, probably due to his oriental influence, takes another path of an effective contemplative life, which is more clearly expressed in his work: “The branch of time” ( ), where he states: “The greatest happiness comes from contemplative lingering in beauty, formerly called theoria. Its temporal meaning is duration. It concerns itself with eternal and immutable things, which rest in themselves. Neither virtue nor wisdom, only contemplative surrender to truth brings man closer to the gods” (HAN , 2016).
In Chul Han’s work it is possible to understand a spiritualized asceticism in a divine ascension.
HAN, B.-C. (2016) The scent of time. A philosophical essay on the art of delay (in portuguese, Lisbon: ed. Relógio d´água).
Peace in information stage
24
May
Russia announces conquests in Mariupol and attack on
training barracks in Northern Ukraine, Zelensky speaks in Davos and is applauded, but the war is getting farther and farther from the end.
A novelty even on the path to peace is a new path taken by Germany and much criticized because it is not so hard on Russia, far from showing any sign of adhesion, Germany seeks a way of negotiation where peace can be thought of, speaking to a channel At the World Forum in Davos, Robert Habeck, Vice Chancellor of Germany, insisted that “nothing is inevitable, we are human beings and we can change the course of history”, seeing that a world war could break out.
In the opposite direction, China threatens to invade Taiwan, which has one of the largest armies per capita in the world, with state-of-the-art submarines and military robots, an army of more than 300,000 men and an air base of 600 fighters, including 141 F- 16V Block 70 at Chiayi Base.
It is small considering the strength and continental dimension of China in the event of a war, but last week the United States declared an unconditional defense of Taiwan in the event of war with China, finally adding more fuel to the fire in the tense world environment.
China has an active military personnel exceeding 2 million, with more than 3 thousand aircraft, including 120 Xian X-6, Tupolev Tu-16 version and 388 Chengdu J-7 MIG-21 version.
But the main fighter is the Chinese version of the SU-27, 450 Shenyang J-11, in addition to the Russian Sukhoi.
So a war with China would make Russia’s war seem small by the proportion and forces involved, but the threats with military training and exercises have intensified.
The world seems to be on the verge of generalized and terrible chaos, but as the German Chancellor said: “we are human and we can change the course of history”, starting from the defense of peace.
The Mapuche, ontology and peace
18
May
One of the most resilient native peoples of the colonization of the
Americas is the Mapuche people, there are more than a million people who study in the south of Chile and Argentina, and find themselves once again betrayed by governments that promise freedom to live as a nation and be respected.
But the truest interpretation, which refers to a kind of original ontology, is Mapúmche, which means all beings that inhabit the cosmos: living beings, trees, stones, water, wind, etc. it is likely that the arrival of the Spaniards reduced the word to Mapuche, which simply means peoples of the land.
I read with sadness that the new Boric government, which promised in a campaign to suspend restrictive measures in the region that receives the colonized name of “La Araucanía” (name given by the Spanish colonizers) has returned to be militarized because of claims to indigenous lands.
The Minister of the Interior, Izkia Siches, said when sending soldiers to the region: “We decided to make use of all the tools to provide security” to the region and the long saga of the Mapuche continues.
The Mapuche have always known that language unifies them, Western ontology says that language is the abode of being, and they rejected the name Araucanos, which resembles the Araucaria and transforms them into aboriginal peoples, also the exotic idea that Mapuche would be derived from the Greek, of a historian Kilapan Lonko, who wrote “El origen greco de los Araucanos”, a falsification of history.
Many Mapuche words entered the Chilean language, choclo (corn), huacho (illegitimate child), laucha (small mouse), quiltro (dog), ruca (house), etc. and a popular interpretation of mapuche is mapu (land), che (people in the sense of people), thus several places and cities in chile have the prefix hue: Carahue, Colhue, Pencahue and others.
The extract from the documentary “Los Araucanos”, entitled “Mapuches: idioma o mirror da alma” from 1978, which mistakenly calls them Araucanian peoples, shows the importance of the language that the Mapuche have always had, which refers to the ontology of the native peoples.
The historian and professor at the University of Chile, the Mapuche Rodrigo Huenchún, also explains that culture has been increasingly appropriated as a political manifestation since the Pinochet dictatorship. Elisa Loncon and many others.
The recognition of the culture of peoples, if its original roots are at the root of true peace, this is the drama of modern man, of forgetting being, his experiences and his roots.
War advances with no prospect of peace
17
May
Finland and Sweden have already asked to join NATO and Russia
threatens with retaliation, having already cut off the energy supply to Finland, the fear of a conflict on the borders of the countries grows.
Various efforts were made at negotiations, Finnish President Sauli Niinistö spoke with Putin, also German Chancellor Olaf Scholz, both without any practical result.
US Defense Secretary Lloyd Austin spoke with Chinese Minister of National Defense General Wei Fenghe on April Wednesday, the first call made in the Biden administration, and the Chinese general said that no one can deny that Taiwan belonged China, relations are also strained with China.
The chances of peace in Ukraine are small, both Ukraine and NATO allied countries do not accept the annexation of Crimea and there is no possibility of accepting the separation of the Donbass region from Ukraine.
Internally, Ukraine retaken the Kharkiv region and reached the border, now the fighting is moving towards Izium, which is close to Donbass and thus attacking the Russian rear in the region.
On the other hand, Russian forces practically control the Mariupol region, with the last resistance remaining at the Azostal where an attempt was made to evacuate wounded civilians and combatants (last night it was done),, in addition to Odessa, which becomes the next war objective, isolating Ukraine from access to the sea.
Also several Russian bulk carriers have appropriated grain from Ukraine and it is important to remember that one of the largest grain producers in the world is Ukraine and this further tightens the crisis situation in grain distribution around the world, the scenario points to an increase in grain as well. , in addition to the impact that is already happening on fuels.
The hope for peace is always renewed, despite the tense scenario, and there are forces fighting for peace.
Non-violence and agape
13
May
The story told to this day is a story of power, where lack of 
respect reigns and that is why agápe love seems something altruistic and heroic, and it is, but it is more than that, it is the security of a more peaceful, safer humanity. where nations and peoples can freely express their culture.
Byung-Chul Han recalls that the first word of the Iliad for man is menin (anger): “the first word of the Iliad is menin, namely cholera, [Z or n] . ‘Sing, goddesses, the wrath of Achilles, son of Peleus’, thus begins the first narrative of Western culture” (HAN, 2018, p. 22)
Remember right from the start that only respect is symmetrical (reciprocal): “Power is an asymmetrical relationship. It is based on a hierarchical relationship. The power of communication is not dialogic. Unlike power, respect is not necessarily an asymmetrical relationship.” (Han , 2018, p. 18), so there can only be agape, a reciprocity of love without interests and without conditioning, if respect and love without interests are learned.
Similarly, Joyce’s Ulysses begins with “Buck” Mulligan and Stephen Dedalus in the Martello tower (photo) at dawn on June 16, 1906, the subject is Haines Mulligan’s guest and uncomfortable for Stephen, they argue between the lines, this goes unnoticed. for many interpreters, the Protestant philosophy of unionists (those who want Ireland united with England) and Catholics who want independent Ireland, which Stephen aligns with.
Mulligan ironically calls him a Jesuit, and it is right at the beginning of part I: “He raised the (shaving) vase and intoned: – Introibo ad altere dei. Stopping, he peered down the dark spiral staircase and called out harshly: – Climb, Kinch, Climb, execrable Jesuit” (Joyce, 1983, p. 6).
Philosopher Han begins his book on what mass culture is today, the culture of “shitstorm”, mass bullying, or literally: “Respect is attached to names. Anonymity and respect are mutually exclusive. The anonymous communication that is provided by digital media greatly deconstructs respect. Shitstorm is also anonymous” (HAN, 2018, p. 14).
Byung-Chul Han believes that a society of the future is possible from this current massification where the idea of war and hatred are still present, but will change: “The society of the future will have to rely on a power, the power of the masses. ” (Han, 2018, p. 25).
Byung-Chul Han believes that a society of the future is possible from this current massification where the idea of war and hatred are still present, but will change: “The society of the future will have to rely on a power, the power of the masses. ” (Han, 2018, p. 25).
A mass power must be peaceful and solidary, wars are vertical power disputes.
It is not a question of defining a superstructure of power and a logic of state, but a new and true agapic humanism, one that can be defined as the divine love of the “new Christian commandment (Jn 13, 33-34): “Little children, for I am still with you for a little while. 34 I give you a new commandment: love one another. As I have loved you, so you also ought to love one another.”
HAN, Byung-Chul.(2018) No Enxame: perspectivas do digital. (In swarm: perspectives of the digital). Brazil, São Paulo: trans. Lucas Machado. Ed, Vozes, 2018.
Joyce, J. (1983) Ulysses. Trad. Antonio Houaiss, Portugal: Difel. pdf
A reading of Ulysses´s Joyce
12
May
It may seem complicated for an unsuspecting reader to
read James Joyce’s Ulysses, first its division that claims to have connections with Homer’s Ulysses, so for example Telemachy (part 1, chapters 1 to 3) focuses on characters (Telêmachus was the son of Ulysses) and Odyssey (part II, chapters 4 to 15) is the development of the action that takes place all of it on June 16, 1904, as we already posted after a friends party with Joyce became Bloomsday .
In part I, it’s eight o’clock in the morning at the Hammer Tower, where Stephen (Bloom’s son) lives with Buck Molligan, an Englishman Haines friend of Mulligan is present, they discuss the art, which is the backdrop for their ethical positions. : the tension between the two is because Stephen of an art integrates and that despises the (social) concessions for recognition, while Mulligan sees an art that gives in to social pressure supported by Haines who intends to study the renaissance in Irish Literature and admires the folklore , however it turns out to be anti-Semitic, part of the xenophobia that the Blooms suffer from the origin of their father Leopold Bloom, who is a Jewish-Hungarian immigrant.
Stephen sees Haines as the colonizer as Irish-England unionism dominates the conservative Irish landscape of the early 20th century, while Stephen defends independence although he sees Irish provincialism as small and is also critical of his Catholicism.
Proteus (god of the seas and son of Ocean in Greek mythology) reveals Stephen’s reflection on the visible and the invisible, the objective world as signs that require interpretation (and contextualization), the transformation of everything in time and space, in mind. It develops here subliminally the themes of mother, woman and fertility, Amor Filia.
In Calypso the novel goes to Rua Eccles, n. 7 where Leopold Bloom has his breakfast and prepares it for himself, his wife and the cat, he decides to eat pork kidney and goes to the butcher shop to buy it, on the way he sees a woman who awakens daydreams, returns home collects the mail and sees a letter from daughter Milly, another from Blazes Boylan addressed to Molly.
Blazes had organized a concert tour for Molly and he suspects that the woman is cheating on him with Blazes, eats the roasted kidney, goes to the bathroom and outside the house reads a newspaper. This chapter prepares an incarnation and Odysseus, Stephen’s spiritual father, the inner monologue prevails, but now the daydream goes to the problems of Zionism and eroticism, on the whole, is a space of Eros Love.
Bloom reads a letter addressed to Henry Flower, his pseudonym, the name refers to the flowering of the sexual desire that emerges (the direct correspondence in Homer is with the lotophagous (picture), the people who eat lotus and who are a region of danger in the Odyssey), finally reveals Bloom’s moral strain.
At the end of this topic is Molly in bed, reflecting on her husband, her meeting with Boylan, her past, her hopes, she too suspects a lover of her husband, aspires to a great future, is interrupted twice by the train whistle (a kind of time passing) and another for a start of menstruation, she thinks of the doctor, her children Stephen and the deceased, she remembers the first sex with Bloom.
There are ethical and aesthetic concerns, especially with Stephen in the book, which sets the stage for early 20th century Ireland, but there is an absence of Agape Love, except in Stephen’s conception of art, and this is the connection that James Joyce tries to make. between his Ulysses and Homer’s.
Joyce, J. (1983) Ulysses, Trad. António Houaiss. Portugal: Difel. (pdf)
