Arquivo para a ‘Information Science’ Categoria
The narrative and its contexts
08
Jun
The emergence of studies for analysis in non-positivist and
interpretive methodologies in the human sciences has given rise to a crisis of knowledge (episteme) in the cultural panorama of our time that has attracted several scholars to the subject, including: “the forms and genres of narrative, especially, they have attracted attention (Bamberg 1997; LP Hinchman & SK Hinchman 1997; Polkinghorne 1987).
Bamber explores the three decades of narrative analysis, Hinchman and Hinchman organize a collection to discuss problems of identity and memory in communities, and Polkinghorne studies knowledge as narrative in the human sciences. from the most general to the most specific.
However, from a historical point of view, the theme is very old and can be analyzed in Aristotle’s Rhetoric, and more contemporarily there is a long tradition of these studies in literary theory and linguistics.
There is a recognized difficulty in defining the narrative, firstly because of the forms and styles that are quite varied, and thus its cultural phenomenology is not only diverse but open, and, secondly, there are structural elements in the narratives that are present in other types of discourses with legal, scientific, historical or religious texts.
I highlight the studies of Paul Ricoeur, in his classic Time and Historical Narrative (1981-1983), where the philosophical reflection is precisely in the relationship between “time lived” and “narrative”, which, more profoundly said, means “experience” and “consciousness ” which makes the concept in closer contact with the contemporary philosophy where time, experience are in connection.
It confronts the concept of structuralizing historiography since 1945 and the mid-1970s, and displaces the historian’s discourse to belong above all to the order of narratives, albeit a special type of narrative that is not analytical.
His analysis makes a dialogue with the work Confessions by Augustine and Poetics by Aristotle.
His phrase “all history is narrative”, is not just contempt for the mere relation to the factual, or the biographical, not even the agitated situation of political history, his intention is to give meaning to the lived, sensitivity and human action to a historiography that seems to abstract from man.
What Paul Ricoeur highlights in his “narrative” as “Master History of Life”, which is beyond the great statesmen and politicians, and available to the human being whose daily experience challenges him.
References:
Bamberg, M. (Org.) (1997). Oral versions of personal experience: Three decades of narrative analysis. Journal of Narrative and Life History, 7, 1-4.
Hinchman, L. P. & Hinchman, S. K. (Orgs.) (1997). Memory, identity, community: The idea of narrative in the human sciences Albany, NY: State University of New York Press.
Polkinghorne, D. (1987). Narrative knowing and the human sciences Albany, NY: SUNY Press.
RICOEUR, Paul. (1994) Tempo e Narrativa Tomo I. Campinas. Papirus.
Action without reflection, the “active” life
02
Jun
When criticizing the “Society of tiredness”, the efficientism that
Byung Chul Han takes up in his last book, in the following post we will comment, both point the finger at activism, or the word that Sloterdijk likes: “agitationism”.
The notion of praxis that Sloterdijk defends is not the notion of praxis as an act that considers the central myth of modernity – “agitationism”, which is, at bottom, just an inversion of poesis and theory – but as a “letting go -flow”, a type of active contemplation.
To demystify this notion of praxis as a necessary correlate of action-reason, practical philosophy would have to become aware that it allowed itself to be deluded by the myth of action and that its alliance with constructivism and activism prevented it from realizing that the The highest concept of behavior is not action, but letting it happen, being able to let go of the things that pass you by and act through you, in order to be more faithful to the author’s words.
To understand what he means by Critique of Cynic Reason, one of his most hermetic works, he differentiates classical from modern cynicism, which comes from the origin of the guild term “kŷőn”, from modern cynicism that has become an “enlightened false consciousness”.
The Enlightenment assumed that one lived in darkness where evil was practiced, but that this evil would be the result of ignorance, so its attempt to illuminate those lacking the light of reason, but this created a “false consciousness”, a distorted view of reality,
The Enlightenment presupposed darkness where evil was practiced, which was seen as the fruit of ignorance. Criticism tried to illuminate the dens devoid of the light of reason. Hence the basic concept of ideology as “false consciousness”, as a distorted and therefore false view of reality, and so that you don’t think that this is just philosophy, the “engaged” thinker Slovoj Zizek will also say that it is inscribed in the things themselves.
In a different way, Husserl, from whom all the affiliation of modern phenomenology is heir, also proposed, to return to consciousness of the things themselves.
Modern cynicism has also become a form of ideology in which a mask continues to turn into action, building grand theories that both “figuratively” and “in the literal sense act as if they don’t know or don’t know reality, everything is narrative only to use the current word.
Hence the critique of cynical reason defending a critical-ideological-classical procedure that has become obsolete, and this critique now contrasts a lightness of humor with the excess of theory.
The author will say: “[…] The great thought of antiquity has its roots in the experience of enthusiastic serenity, when, at the height of having thought, the thinker sets aside, letting himself be penetrated by the ‘revelation’ of the truth” , is very close to the distance proposed by some “active” authors, but with the differences of “enthusiastic” serenity and the view of “Being”.
This view of the cosmos in antiquity, says the author: “it is based for the Ancients on “cosmic passivity” and on the observation that radical thinking can recover its inevitable backwardness in relation to the given world, in by virtue of its experience of being, it reaches the same level as the “whole.”
SLOTERIJK, P. (2012) Critica da Razão Cínica (Critique of Cynic Reason), trans. Marco Casanova. BR, São Paulo: Estação Liberdade.
The whole and the part
01
Jun
The part and whole is separated in ocidental culture.
“The world becomes more and more a whole. Each part of the world is, more and more, part of the world and the world, as a whole, is increasingly present in each of its parts. This is true not only for nations and peoples, but for individuals. Just as each point of the hologram contains the information of the whole of which it is a part, also, henceforth, each individual receives or consumes information and substances from the entire universe” (MORIN, 2006, p. 67).
This is to understand what in the complex thought of Edgar Morin calls the hologrammatic principle, this was also the starting point of the thought of Werner Heisenberg to start the quantum thinking and that has a book with this name backwards, “The part and the whole”.
Also Gregório de Matos Guerra (1639-1696), one of the representatives of the Brazilian Baroque, wrote a poem called “Eucharist”, in which he says: “God is all in every sacrament”, and how important it would be for those who believe to understand this, to understand what live the word.
Modern atomic physics has shed new light on problems ranging from ethical and political to philosophical and religious, in Heisenberg’s book in the preface which is almost a biography written in a sui generis way, he talks about dialogues with Einstein, Plank, Bohr, Dirac, Fermi , Pauli, Sommerfeld, Rutherford and several other colleagues.
The part and the whole are subtitled: “meetings and conversations about physics, philosophy, religion and politics”, which also makes him the initiator of a “complex and hologrammatic thought” as proposed many years later by Edgar Morin.
Understanding the complex civilizing situation we live in is not possible without this understanding.
MORIN, Edgar (2006)r. Introdução ao pensamento complexo. Brazil, Porto Alegre: Sulina.
Third wave, new strain and new medicines
31
May
While we are looking ahead to a possible third wave in June
in Brazil, the numbers are still around 2,000 deaths, as we posted last week if falling could mean contention (a high rate of 78,000 cases, but deaths below 2 thousand) and if it reaches above 3 thousand the third wave has arrived and a new isolation protocol will be necessary (see the graphic).
Regardless of the third wave, there are already several cases of the Indian virus, the new strain, which arrived in Brazil without a strict isolation protocol, it will spread and this is almost hopeless.
The news of an Australian antiviral and an Israeli remedy, the latter MesenCure uses mesenchymal stromal cells (MSCs) isolated from adipose tissue from healthy donors, relieve respiratory symptoms in infected patients and reduce inflammation.
The Australian drug made by scientists at Griffith University, in collaboration with the American City of Hope Research Center, uses a technology that involves gene silencing RNA (siRNA) that directly attacks the virus’s genome and prevents its replication, the test so far it has been done on rats.
We have to keep trying to create protocols as the vaccination does not progress (21.5%).
The state of Rio de Janeiro tries to do a massive vaccination, despite not having enough medicines, the idea is to open the vaccination for the rest of the population, until now only people over 60 and some special classes like nurses, bus drivers and cops.
The state of São Paulo will test, but in two small municipalities Taquaritinga and Batatis, providing RT-aPCR tests and rapid antigen tests, starting with a vertical isolation strategy so criticized at the beginning of the Pandemic, Butantan will make a home visit in 2 thousand homes dividing each municipality into 11 regions called “clusters”, the idea of networks.
It is, therefore, a test by sampling and the population that is not drawn can make a self-assessment through an application called Taina/GHM and answer quick questions.
It is only Trinitarian if there are three people
28
May
In the 3rd century Christians began to use the word prosopon 
which means the one in three persons, the first Christian council of Nicaea (325) was the divinity of Jesus discussed, because it was even easier, due to the dualism Being and non-Being, believe two than three.
To subsist the dualistic idea, some pseudo-theologians resorted to the idea that God the Father is the source and origin of all divinity, so the other two people were generated by the Father, creating a new way to deny the Trinitarian pericoresis, or if you prefer “ the dance ”in the internal divine relationship.
It was the Cappadocian priests, Gregório Magno, Gregório de Nissa and Basilio de Nissa who saw this contradiction, which comes in a new guise, from the exchange of the word prosopon (persona) for hypostasis and this in turn confused with boldness.
Basilio used the formula of Mt 28,19 which affirms that the communication of the Three in baptism manifests the Holy Spirit in the union of the Father with the son, in the same dignity, and manifests to man in baptism, that is why valid baptism is in the name of Three people.
Basilio classified the expression of faith, on the Trinitarian mystery, transforming and codifying the confused idea in the following formula: “Mia Ousía” and treis hypóstasis ”, presenting a distinction between ousia and hypostasis in the Trinity.
Hearing indicates what is common and unique to the three people, nature and substance. Hypostasis constitutes the particularity that each person of the Trinity constitutes, with no prevalence among them.
Gregório de Nazianzo was the first to apply the term perichoresis in the relationship between the two natures of Christ (Perichoresis cristológica).
Gregório of Nissa states that in the Holy Trinity there is no difference in honor and that the structure that differentiates the servant cannot apply to divine persons, since the divine nature is unknowable and eternal.
Its was John Damasceno in the seventh century (+749) who did further and a synthesis of the doctrine of Cappadocian priests, a new opening developing perichoresis, using it as a technical term designating, both the interpenetration of the two natures in Christ and the interpenetration of each other of the Three Divine People, will define what is co-substantiality.
The key to reading understanding the Trinitarian, who passes by God-son (Jesus) who abandons himself in the hands of the Father, to the point of calling him as any man would call him God and no longer a Father, is a crucial point for a theology contemporary, where the division, the pain, the injustice, the evil that man causes himself and humanity, lives, there is a face of this “Abandoned Jesus” (the figure above was found by chance on a table).
Together with Him we find dialogue, we overcome radicalisms, misunderstandings and errors.
The Trinity and Contemporary Christian Philosophers
27
May
Works on the trinity in Christian patristics include the
work De Trinitate by Augustine, the Cappadocian priests: Saint Basil and Saint Gregory of Nazianzeno (image), João Damasceno and Tomás de Aquino, these from Antiquity to the Middle Ages, who worked at pericoresis in the Trinity.
I begin with a reference that I consider important for the adoption of phenomenological and hermeneutic thinking, the work L´Idole et la distance (1977) by Jean Luc Marion, he like others depart from Saint Augustine, but as a good hermeneutic he only wants to play “the Trinitarian game [ie, the Trinitarian pericoresis] ”that she take on the desolations including metaphysics, and take us to patience, work and humility.
It refers to pericoresis with a “dance” and desolations are the philosophical criticisms that the 19th century, in particular Nietzsche, made religion, especially the idea of God, will identify that the idea that the death of God would bring to man the light, if we look at reality, we will see that it did not happen, we see a man without humanism, now in the horrors of a pandemic that does not yield and the danger of a civilizing crisis.
Hermeneutics due to its interpretative structure, transmission and mediation “do not refer only to the annunciation, to the communication of God with man, they define the intimate life of God himself, who, for this reason, cannot be thought in terms of a immutable metaphysical fullness” (in the work of Gianni Vattimo: Etica de la interpretación, 1991).
Away from Hegel’s absolute idealism, and advancing the idea of Trinitarian ontology, which began in the early twentieth century, authors such as Pavel Florenskij, Sergei Boulgarov, more recently John Zizioulas and several Italians such as Massimo Cacciari, Bruno Forte, Piero Coda and na Germany Joseph Ratzinger and Klaus Hemmerle, in France we have already mentioned Jean-Luc Marion and Michel Henry.
Piero Coda uses a category of the founder of the Focolare Movement, which is the figure of Jesus Forsaken to make his “Trinitarian dance” a daily relationship with all beings and thus recreates the Trinitarian ontology, which is able to establish a relationship between the Logos expressed in Jesus, and fully realized in his figure when already faint and surrendering the pains and sufferings of the cross, he no longer calls God Father, but only God: “My God, my God because You forsook me” says the biblical account, it seems parodoxy, a pericoresis with man.
Coda says: “in some way the eternal circulation of the love of the Three is communicated to us in history … its opening to the history of men” (Dio uno e trino, Edizione San Paolo, 1993, p. 141).
There was an understanding of this reality, but the hermeneutic interpretation has not yet existed.
The trinity in an anthropotechnical perspective
26
May
The whole philosophy of Sloterdijk must be preceded by
a good reading of Heidegger, trying to simplify what is per se impossible, we explain the category “without-in” that will be used a lot in his speech on the Trinitarian relationship, from where the “imbricated cosubjectivity of the God-soul dyad” (Sloterdijk, p. 490), where“ theological surrealism hides, as we will show, the first realism of the spheres ”(idem).
Sloterdijk does not use epigraphs just to decorate the text, in chapter 8 “Closer to me than myself: theological propedeutics for the theory of the common interior”, in the epigraph he explains: “… it means ´be-em´ [In-sein] ?… Being-in … means an ontological constitution of existence (Dasein)” citing § 12 of Heidegger’s Being and Time.
It clarifies in the other quote in the epigraph that “perhaps Em is the envisioned kingdom of all life (of all morals) of God”, quoting Robert Musil in his book “The man without qualities”, which he is today.
Before going into the question of the trinity, he explains that human love “does not exist at all before it is produced” … “in the perspective of individualistic modernity – two loneliness that are uprooted by the encounter” (p. 491), and will return to incident of paradise lost asking if it was not “a painful gap of strangeness?” (idem).
It was Augustine, he explains in the “Confessions” that he took “the dialectic of recognition from ignorance” (p. 492), in his “cryptic masterpiece” De trinitate (in particular books VIII and XIV) “that deal with accessibility of God through the traces left inside the Soul ”(p. 493), and although it traces its contradictions with the theological discourse, he affirms“ it can be considered as the great logic of the intimacy of western theology ”(idem).
The long analysis that goes from page 494 to 524 in which he penetrates the contradictions of the religious discourse, passing through biblical citations, Nicolau de Cusa, Duke João da Baviera, a learned and unauthorized Cardinal in the literature of the Christian tradition, reaches a final verdict, this important yes, which is how Platonic dualism caused “side effects… in doctrines of this type [which] also break the sense of being-in” (p. 524).
Illustrated with the painting by Juan Carrero de Miranda “The foundation of the Order of the Trinity” (oil of 1666), the author proceeds to make the “topographic distribution of the Three in the One”, highlighting in the table the “classic quaternity covers the Trinity and the Universe ”(we highlight it with a small red circle), it would be good if you did it.
Within his spherology, Sloterdijk explains that “echoes characteristic of the philosophy of nature, even though it has been a long time, the cohabitation of spiritual entities”, so we are closer to other “animist” worldviews than we imagine, in a dualistic theology.
Analyzing the discourse of Pseudo-Dionísio Aeropagita, he clarifies that “the pathos of the difference of differences within the One was already known to Neoplatonism, and the“ mutual justification of the principles of the people of the Trinity ”(p. 130) will benefit from it.
He is well aware of the pericoresis of Cappadocian priests (St. Gregory of Nissa, St. Basil and St. Gergorius of Nazianzeno) (p. 540-541), in addition to Augustine used abundantly, he also cites João Damasceno (p. 538, 544-546) and quotes Tomás de Aquino.
SLOTERDIJK, P. (2016). Esferas I: Bolhas, trad. José Oscar de Almeida Marques, Brazil, São Paulo: Estação Liberdade.
The danger of the third wave and the vaccine for the poor
24
May
The richest countries in the world have only 13% of the
total population and for this first semester already have more than half (51%) of the doses of vaccines against covid-19 in development, the search for profit and the market dispute has led to this.
A strain of the virus is advancing in India that does not yet have very decisive data on the effectiveness of vaccines, so sending a test to the state of Maranhão is important, we will be able to know the effectiveness of the 3 vaccines that are already in Brazil for this variant , Coronavac, AstraZeneca and Pfizer, although the number of doses is still small, Brazil made a purchase of 100 million doses for October.
We need to go through the reverse with some security, the CNN website (figure) warns of the real danger of the third wave, the production of more vaccines with input already made in the poorest countries will be decisive for an increase in vaccination, which is still slow.
In percentage terms the logic is simple, if by the first week of June we are close to the level of 4 thousand daily deaths, the third wave has arrived, if we are below 2 thousand it has been stopped.
A shipment of Active Pharmaceutical Ingredients (IFA) arrived this Saturday at FioCruz, and will be used for the production of 12 million doses of vaccines, with the production of inputs in the country already started we can reach around 20 million doses (the promised is 18 million doses), will still be insufficient if Coronavac does not increase its production.
The government beckons with a total of 90 million doses, and the second dose for people over 70 is about to start, but it is necessary to respect the 90-day interval of the AstraZeneca vaccine.
In the case of Coronavac, the ideal interval is 21 to 28 days, to increase the effectiveness to 62.3%, but it is being used in an interval of 14 to 28 days, this effectiveness, which is low, can be maintained.
The essential thing now is to keep an eye on the new strain of India that already has registered cases in the country, make a strict isolation and maintain the protocols of maximum security, a poorly done thing.
Clearing and enlightenment
21
May
What actually happens if we find the clearing, if through a 
process of changing consciousness, self-enlightenment, we abandon old theories, machinations and “see each other” in his difference.
The answer is in Heidegger himself in his main work Being and Time: “As long as the being comes from the aletheia, the self-unveiling emerges. We call this the action of self-enlightenment and enlightenment, the clearing (cf. Being and time) “.
We have already posted about the difference between aletheia and truth, but now, from the text above, it is possible to unveil a little deeper, the path of enlightenment leads us to a possession that gives meaning to who we are and what we receive: to be. In enlightenment there is a sense of being and performs an ontological path and not merely temporal or spatial, this connection to the temporary hides the original meaning of all space and time, of all times and of all relationships with the world, this is the enlightenment.
It is not my definition, other readers of Heidegger make a very practical reasoning similar to what is done here, for example, the text by Manuel de Castro found on the Web, which states that “in the enlightenment the sense of being happens in us”, it is not a matter of chance and there are many other possibilities for this enlightenment, all religions, for example, seek this enlightenment, most philosophers believe they have found it, but what it really is.
I launch the appeal of religions, especially the Christian one that I profess, but I cannot help imagining that the same is possible in others, there is something that can be called “seeds of the verb” and that in some way are present in the great religions, in Christian is the action of the “Holy Spirit”.
This node that can unite us to an enlightenment, is the one that “unites us all”, is that thought that Edgar Morin said: “it is necessary to replace a thought that isolates and separates with a thought that unites and distinguishes”, therefore living in unity with the different others.
The word that speaks of this action through a special gift from the Holy Spirit that made everyone who heard it understand in their own language (one can think of a metaphor according to the possible understanding of each), says the passage (Acts 2,4-6 ):
Everyone was filled with the Holy Spirit and began to speak in other languages, as the Spirit inspired them. Devout Jews lived in Jerusalem, from all the nations of the world. When they heard the noise, the crowd joined, and everyone was confused, because each one heard the disciples speak in their own language ”, at some point in our history this can happen.
What is expected is a more fraternal world where the different can live in their dignity and be understood in their own language.
CASTRO, Manuel Antônio de. “Ser e aparência”. (Being and appearance). Available in: http://www.travessiapoetica.blogspot.com
Dwelling and the clearing
20
May
Both dwelling and the clearing precede the idea of Being,
since ancient philosophy, Being is also “home”, but modern philosophy has recovered language, an event called linguistic turnaround, and Heidegger’s phrase is worth: “Language is the house of being ”means an ontological identification between being and language.
What is this “home” means what is being while being, means removing from being its adjectives to be what is, for example, man as a man without his color, religion, sex, nationality, age, culture, nothing that particularizes it and separates them from each other, this is where we find being.
That is why Heidegger’s definition of language, but in a broad sense any form of communication from a simple look to a long speech, and even the use of some apparatus to enrich (or impoverish, of course) language.
To inhabit the clearing therefore requires first that we unveil what this Being is, and then the being that is what is worth to be, while the “being-there” (Dasein) is what is in the being.
This was veiled in history, and even more in modernity, which projected the whole being on the being, that is, under its characterization and determination, but what it is has been veiled.
Gorgias (485-380 BC) was the first in the history of philosophy to deny the existence of being, for this he also had to deny reason, and existence in absolute, “nothing exists absolutely”, so there is no truth, it is the principle that today we call relativism.
The existence and reality of Being, although veiled, is the possibility of a clearing, an opening for transformation will depend on it, for change both in the human relationship, since this is the fundamental language of being, as in the relationship with nature, which it also determines the being-there.
Everything can become unveiled if we remove the veil that covers being, and we also discover its interiority, which the philosopher Byung Chul Han calls negativity, which is his reflection under what he is, seeing himself as in a mirror, and so on. to be able to see oneself as Being.
