Arquivo para a ‘Information Science’ Categoria
The antropotechnicaland the ascetic non-spiritual
15
Feb
To define his antropotechnical, Sloterdijk will establish the relation of the relations within the
present religions like the most pure antropotécnicos procedures:
“If we reduce these” religions “to their essential characteristics, there are three basic complexes of which each has a clear relation to the anthropothermic dimension. First, on the dogmatic side: an illusionist exercise club, rigidly organized, whose members in the course of time are being impregnated with the conceptions of the milieu. Then from the psycho-technical side: a training roadmap for exploring all the chances in the survival struggle. We observe, finally, the top of the movement; we can see everything, but no “founder of religion”: in front of us is an unscrupulous, radically ironic, flexible on all sides, business-trainer “(Sloterdijk, 2009, 168).
Seeing also Scientology and the Olympic Movement as religions, he uses the concept of habitus, but criticizes the development made by both Pierre Bourdieu and Marx, solving the problem of how the social base or “infrastructure” would be reflected in “Superstructure” or how the general conception of society is able to penetrate the individual in a lasting way, this is his habitus done as an antropotécnico procedure.
In order to actualize and historicise his concept he resorts to the concept of habitus in Aquinas and hexis in Aristotle, which “… describes a seemingly mechanical process under aspects of the inertia of overcoming to explain the incarnation of the spiritual. They identified man as that animal who can do what he owes, if one cared in time with his abilities “(ibid., p. 289).
According to the author in presenting his own theory of cultural development, humanity itself, despite the fact that we find different customs and traditions in each moment of its history, did not follow the conservative identity script, so this question is false, although it is a reference for many contemporary authors.
The conclusion about this unspraced asceticism is training, letting itself operate: letting yourself be informed, letting yourself be entertained, letting yourself be served, letting yourself be cured, letting yourself be transported, and if this is, for the author, the being-there, its counterposition is not general negativity, but it should be the general epoché, letting itself be empty, there can be the being-there-not-being that could complement itself as onto-antropotechnical, light of the social habitus, re-reading the current anthropothermic conditions and capable of criticizing them, would be a total deflated being, a non-being-there that is also being.
SLOTERDIJK, P. Du musst Dein Leben ändern. Über Antropotechnik. Frankfurt, Suhrkamp, 2009.
The crisis and the ashes
14
Feb
The economic, political and social crisis is worldwide, but the Brazilian has more of an ash 
Wednesday than carnival, but it is possible to survive in the crisis.
A suggestive and profound book is the book in partnership with Edgar Morin and Patrick Viveret: How to live in times of crisis? (Bertrand Brasil, 2013), who suggest in the book “I risk the hypothesis that perhaps we have reached a moment of rupture” (page 22), but what rupture?
Ortega y Gasset recalls, “we do not know what happens, and this is exactly what happens”, says this about the difficulty of relating facts, the digital revolution, the resurgence of nations (Armenian, Kurds, Croatians among many others), the great Asian tigers jumps, finally a great range of new relations, and now new tensions and wars in Africa.
The pragmatists, who do not know the complexity, want to be practical, ignore the theory or repeat only a single author, the illusion of a “universal” theory, what we need Morin and Viveret: “the present, the real is not what it seems stable … one must be open to the uncertain, to the unexpected. “(p.25).
But the authors ask: “What then, the good news? An awareness of the breadth, of the complexity, of a new beginning. We are in a period of planetary crisis and we do not know what will come of it; what counts on the possibility of transcending this crisis will be good news “(p.27).
Viveret writes in the chapter “What will we do in our lives,” stating that we should go out of the way to preserve the best “, but paradoxically” maintaining the lucidity that there is the worst “(p.44), does not seem to give a definitive solution, but we can find the best of “traditional societies and civilizations”, and we must know these civilizations.
Emphasize the author that “it is necessary to reappropriate democratically and semantically the words ‘value’ and ‘richness’ whose root reich (in German) refers to the creative power” (pages 60 and 61).
He also recalls Karl Polanyi, in his book “The Great Transformation”, “analyzes the market economies that are legitimate for market societies that are dangerous, that is, the moment when commodification invades the whole social universe . “(P.61). The author gives us as a remedy to leave the infernal pair “excitement / depression,” to move toward another pair: “intensity / serenity” (p.76).
They end the book by saying that it is “necessary to grow in humanity.”
The exclusion and the lepers today
09
Feb
It is not uncommon even in places of relative calm and social well-being that 
the man feels uncomfortable and displaced from everything that lives and feels around him: families are no longer just a place of comfort, in Brazil the rates of domestic violence frighten , even laser space like football fields and other sports are encountering fights, corruptions and various types of violence, not to mention the society at large that lives at alarming rates.
We think that isolation is the solution, when not alone in groups and often in large groups, we also form our bubbles of “security”, are no longer spaces of comfort because it is almost unattainable, but safety.
The widening of the concept of individualism to that of microspheres and spheres of Sloterdijk, the spice that we find coming out of the self and going to the self is not enough, in him we feel the absence of something essential, if we can not reach the spiritual sphere, which I call the noosphere (sphere of the spirit), we must understand the processes of exclusion of the “bubbles”.
First because they are unreal these days, we live a wide-ranging exhibition, Byung-Chul Han talks disc and in the recent book of Domenico de Mais (post Monday here) also speaks of social “disorientation”, and therefore is not of liquidity, but of fleeting spheres and a new relation with exclusion: the peripheries existences and their “bubbles”.
There will be no solution if there is no leap beyond itself, it is a beyond that which was badly defined in philosophy as one for itself, although there also occurs the danger of fideism and subjectivism, it is in him that we find it open spheres of our dreams, of our poetry and of a worldview without exclusion, the problem that Heidegger called Weltanschauung.
Oscillating between a religious pique and a pseudo-religious low-level materialism, the necessary world view becomes a vision without exclusion, that world in all persons may be part of it.
At a time when leprosy (the leprosy) was the worst kind of exclusion, and was even considered “One,” Jesus’ words can well summarize the exclusion of that time in Mark when a leper asks him on his knees: “If you want , you can cleanse me! “Jesus reached out and touched him and said,” I want to. Be purified! “(Mark 1: 40-41).
Leprosy today is many, look around us and how many people excluded in the various bubbles that look around and say haughty “are not our people” because these “are impure.”
Exclusion and immune shock
08
Feb
Petr Sloterdijk’s idea that history is “a collision of immune systems,” could very well be
translated to be understood as the “clash of exclusions,” and the idea that the people who do this are just religious is false and ideological .
In an interview and dialogue on the Frontiers of Thought, the philosopher said: “Marx was wrong when he intended that every criticism should begin with the critique of” religion. ” True criticism must begin with false concepts. The idea that God wanted to destroy humanity in the Flood is a heavy expression of how people may feel guilty, but it is a false concept. The idea that widows should be burned with their husbands is also a false concept. To pose the question paradoxically as it is: [religion] has nothing to do with religion. “, see Gauchazh brazilian site.
The idea that religion, in the philosophical and theological sense, has nothing to do with religion, reconnection to God and our fellow man is easily demonstrated by reading theologians who are most concerned with an “immune” religion (of Others, who are the others?) and less with the inclusion of people who are invisible to the contemporary world.
The philosopher who wrote the “Critique of Cynical Reason” in 1986, said in the interview, which sheds light on the world political scene: “In our days, the cynicism syndrome as an aggressive revolt against the idea of justice, progress and goodwill is again changing the party field. I see very few “conservative” elements in the new right-wing movements around the world, if by conservatism we understand the just sentiment for the values of the past. I perceive instead a lot of anger against civilization as such and a deep hatred against the “elites” – symptoms that we know very well of the totalitarian temptations of the 20th century. There has been a significant debate among French intellectuals in recent months about the new “demoralization.” ”
In addition to immunological exclusion, we provide social scale with a “demoralization”, the religion that includes lepers, widows, women and the poor, has nothing to do with immunological
Princess Leia: Back to the Future
03
Feb
I know, it’s two distinct films, but Brigham Young University (BYU) seems to return to the
path of broadcasting and projecting 3D holographic images into the air.
“Our team’s mission is to make the 3D holograms of science fiction a reality,” said Daniel Smalley, a professor of computational engineering and computer science, a holography expert who recently published an article in Nature magazine.
The technique he developed is based on the phenomenon of photophoresis, in which particles suspended in the medium of a gaseous liquid (there are experiments with droplets of water that forces it to be sucked into the air), it can be the particles that are in the air, which need to be moved by thermal gradients and can be done by laser beams, explains Smalley, “these screens are capable of producing images in a ‘fine beam’ that are visible from any direction and are not subject to cutouts,” ie seen from any position of the viewer.
The technical name of this effect is more precisely: “photophoretic-trap volumetric display”, and is superior to old techniques that could not capture light through the air to create a virtual object with the same notion of depth as the actual object.
But the most spectacular is the possibility of RGB projection (Red-Green-Blue, the three primary colors that composed were the visible spectrum by the human being) as the point of light is able to move quickly and thus the point of light produces the color, the projection of the green, red and blue laser radios produce the visual effect of the color.
The color image in three-dimensional volumetric (3D), will have the resolution of 10-micrometer (10 ^ -6 of the meter or 10 ^ -4 of the centimeter), this means to produce 10 thousand voxels (Pixels volumétricos) by centimeter or one million by meter cubic.
In a short time the communication has changed, in 10 years we have spoken through the Web in visual interaction, thanks to VoIP (voice over Internet), now the volumetric interaction in holograms, or also, to watch images of objects and people around us that are thousands of miles of distances, or simply in filming from other times, we are back in the future.
The metaphysical-ontological evil
01
Feb
We understand evil as the absence of the Good or its fragility, and with this we overcome Manichaeism,
we understand in a certain way the moral evil as one that has a direct relation with the ethical behavior, and indirectly with the religion and very rarely with the history of the philosophy , although this is essential for understanding “moral evil”.
The idea that has been developed during several aspects analyzing the Well of this classic antiquity, can address the problem of metaphysical-ontological evil.
Augustine of Hippona addressed the subject in the book I De libero arbitrio that Augustine through two questions that is specifically concerned, namely: What is the cause of the practice of evil (malefacere)? And what does it mean to behave badly?
In another work of Augustine (City of God) he states: “Every movement of the soul tends toward or toward a good to be acquired or preserved, or away from an evil to be avoided or discarded: the free movement of the soul to acquire or avoid something is at will. ”
This concept is important in a society marked by fatigue and anxiety, since every will must be satisfied immediately, just to exemplify, despite the prohibition it is common to see people who immediately consume the product they are buying in supermarkets or sales stores.
It is in a way, among many others, the so-called “malaise of modernity”, reaches the human being in the most intimate sense of life, not only the social, but reaching the social.
In confessions he states: “Evil is not only a deprivation, it is a deprivation that resides in a good as in its subject”, that is, a direct relation between object and subject, in other words: “the object of desire” the will is human.
Thus, we are led to make a reasoning of Augustine, free will is characterized as a medium good whose nature is good, but whose effect may be evil or good, according to the way in which man uses it, so evil does not resides in the object, but in its use.
Thus the metaphysical-ontological evil, which was already present in Augustine’s writings, refers to human contingency and finitude, imperfection and lack of harmony in the environment that we have our will, from the history to the human-existential context.
The good between Plato and Aristotle
31
Jan
The reason for this theme from classical antiquity to contemporaneity is the recognition for
various interpretations of everyday practice for the highest theorizing that our thought is still intricate from this idea of good.
Hans-Georg Gadamer in his book “The Idea of Good between Plato and Aristotle” (2009) disassembles from the beginning of the text “ideal and naive comparisons, such as” Plato, the idealist “,” Aristotle, the realist “” ( p.2) and affirms that this is the testimony of partiality “in the field of idealistic consciousness.” (idem).
He demonstrates this with Plato’s interpretation of Plato by Paul Natorp in approaching Plato and Galileo, where he interpreted “the idea” as “the natural law,” and who had been alerted by the break-up of Nicolai Hartmann with this kind of idealism, and (Robin, Taylor, Ross, Hardie, and Hicks) who showed the unity of the philosophy of the Logos with all “the conceptuality of Western thought” (page 3).
He recognizes that the knowledge that enjoys wide recognition is tekhné, while the knowledge that is most important to man: “on the Good it seems of another kind, unlike all known knowledge …” (p. 25), then this type is even more important for our day, as the “banality of evil” of Hanna Arendt or the “fragility of the goodness” of Martha Nussbaum, the theme is back.
How can this be said more directly: corruption, violence, terrorism, hunger and various types of intolerance demonstrate our ignorance even today on the subject.
In dense and complex analysis, Gadamer shows the Western foundation of this theme,
The author points out, from the Republic of Plato, that the idealized world of the State by the authors of Classical Antiquity, thought that this idea of State would harmonize society.
Plato in life observed the corruption of the Greek polis, Gadamer cites his Seventh Letter of the Republic: “unless a reformation of incredible dimensions occurred” (70),
There is the question of Leo Strauss and Allan Bloom quoted by Gadamer: “Does Plato intend anything more than to characterize the conflict between theory and politics?” (p. 72), Gadamer’s answer will go (in a complex way) to an collective arete but we think that a true idea of the “common good” still needs to be made explicit with a reform of “incredible dimensions”.
GADAMER, H.G. O bem entre Platão e Aristóteles (The good between Plato and Aristotle). São Paulo: WMF Martins Fontes, 2009
Still about evil
30
Jan
We do not complete our reasoning on evil, two analyzes can still be made, and if we wish to comment
Kant three analyzes: Kant, Paul Ricoeur and Gadamer.
I shall be brief with Kant (1724-1804), although a deeper analysis is required going to Hegel, the central point of his thinking in this question is that evil as to origin is unfathomable, but for him there is the “idealist” clear) of radical evil, and so would be the choice between a good or a bad maxim, from which all others derive.
Paul Ricoeur affirms that Kant explains freedom for evil and evil for freedom, in a tautological reasoning therefore, Ricoeur will look for in source origin, that is, the rescue of the concept of evil must come based on original sources, from them we find the existential origin of evil, and so it is in symbols and myths.
We are interested in putting the technique and technology (study and development of the technique) in question, analyzing the original anthropological steps, so the question that the nomadic groups of 200 thousand years ago of homo sapiens migrate and incursions into new territories in groups is meaningful because it reveals an intension of expansion and “occupation.”
In an embryonic way, this reasoning is also written in Paul Riocuer, the author speaks of the influence in his thinking of Jean Nabert of Spinoza’s lapidary phrase “desire to be and effort to exist”, and that exerted decisive influence in the thought of Ricoeur (RICOEUR, 1995, p.23)
Ricoeur calls his vision of evil as “small ethics” as that which the subject finds himself involved with, is with a mal-being, a bad substance, a bad doing that results from the mistaken use of his freedom, there is still in him a remnant of Manichaeism.
Only then does he go to the symbolic evil (name of his main work on the theme), on a path from the symbolic to the mythological, and from there to the texts, implies the concept of evil linked to culture.
RICOEUR, P. Da Metafísica à Moral (From Metaphysics to Morals). Translate: Sílvia Menezes. Lisbon – Portugal: Piaget Institute, 1995
New discoveries of homo sapiens
29
Jan
In na Israeli cave called Misliya, facial fragments were found with the jaw and several teeth
that can be dated in about 200,000 years, Homo sapiens is older than we thought, and then migrated from Africa
Facial fragments, including the jaw part and several teeth were found at the archaeological site Misliya Cave, located on Mount Carmel , it bone are between 177,000 and 194,000 years old.
Co-author Rolf Quan told the magazine: “It’s an exciting discovery, it provides clear evidence that our ancestors migrated from Africa much sooner than we believed.”
The fossil that was called Misliya-1 has teeth like modern humans, as well as showing characteristics of the human species, and other evidence showed that they hunted large animals and used fire, stone tools and sophisticated blades for the time were also found on site.
Also group immigration through the rivers, suggests techniques of expansion of territory and strengthen the idea of homo sapiens.
Recently other fossils of about 300,000 years have been found in Morocco, and then in Israel, which were already lights on this immigration, and this reinforced the idea that they traced a route along the Nile valley (the need for water) and not by a route through the Bab al-Mandeb Strait, the coast of Saudi Arabia, then to the lesta of Asia and the Indian subcontinent, said another co-author Israel Hershkobitz of Tel Aviv University.
The fact that they went in small groups and along the rivers shows a strategy of conquest and not of nomadic tribes in exodus, which further strengthens the sapiens hypothesis.
http://www.sciencemag.org/news/2017/06/world-s-oldest-homo-sapiens-fossils-found-morocco
The humans of Mislya were nomadic and migrated throughout the region in search of food and sought caves to shelter.
Oscar 2018 and news
25
Jan
I was ready to comment on the Oscar, but to my surprise the movie The Post – The Secret War,
directed by Steven Spielberg appears among the indicas, with Meryl Streep (candidate for best actress) and participation of Tom Hanks, tells the real story about the Vietnam War and the backstage of The Washington Post in 1971, which hits the big screen on Thursday in many national (brazilian) cinemas.
Two other Oscar-nominated premieres have been Artist of the Disaster and Visages, Villages that are also national film premieres and are worth watching.
Other good surprises have been the nominations for the films “Blade Runner 2049” for art direction, photography, special effects, sound editing and sound mixing, as well as director Jordan Peele for “Run!” movie.
It was also surprising actress Mary J. Blige is the first nomination in a year in two categories: best supporting actress and best original song in “Mudbound”
Deceptions 13 nominations for “The Shape of Water” the romantic fantasy directed by Mexican Guillermo del Toro, seems very exaggerated, and the omission of the movie The King of the show, which had several indications to the Golden Globe, won only “This is me “.
Surprisingly “Dunkirk” nominations by British Christopher Nolan (eight nominations), and the independent production “Three Announcements for a Crime” (with seven).
“The Destiny of a Nation,” a political film focused on the figure of Winston Churchill, obtained six nominations, even number from the drama “Ghost Plot”, just but exaggerated.
