Arquivo para a ‘Information Philosophy’ Categoria

Change in physical thinking

24 Apr

The great upheaval of science at the beginning of the last century was the loss of the conviction of scientific determinism along with the idea that the observer is neutral to the phenomenon.
The so-called scientific neutrality, was based on the thought that independent of the observer a repeated phenomenon always produced the same results, the indeterminism announced by Heisenberg, changed the vision that we had of the atomic phenomena.
Newton’s physics, on which deterministic science is based, was good to see science roughly, but in the field of particles this regularity and determination does not exist.
Granularity means that there are finite packets of energy, which for quantum physics were the “quanta” (the theory of relativity is a little different), and this gave rise to studies of the so-called Physics of Particles, which as a complete theory is relationship between phenomena gives rise to events, and is as important as things (the principle of granularity remains), and this explains even more profoundly, and strange to empiricism, the way a body moves, and the effects of gravity, light and energy can also be thought of as relation.
So for example for the existence of the attraction between celestial bodies exists besides a gravitational energy, also gravitons, that is, particles, but this we return tomorrow.
What is essential is that these three principles, besides changing our view of science, begin to change what we think about the human brain, and may change the concept of consciousness, but without exoteric haste that wants to affirm things that are not true.


Beyond the senses

22 Apr

By separating subjects (or what is subjective) from objects, Kant’s and Hegelian idealism creates a transcendence of their own to interconnect them and thus separates it from the ontological, from the being.
The way of the Enlightenment was settled, but there was a necessary complement for the discourse not to become very “religious”, Locke describes the human mind as a tabula rasa (A blank picture), where, through experience, the ideas, thus completing this.
The knowledge of physics, especially of astronomy, the use of mathematics helped to construct a “logical” world, but based solely on it, there were no longer the ontological, that is, proper to the being.
Subjectivity will appear in another way, George Berkeley’s radical empiricism, for example, only creates a current of subjective idealism, although it is distant in time, much of what is called “practice” today is this kind of subjectivity, still separate from the object.
What was for the empiricists a phenomenon, for Hume for example, was the simple reason that one phenomenon is always followed by another, causes them to relate to each other by a formula known as cause-effect, which generated in the days of today the empiro-criticism, a way to construct narratives from disconnected facts, or not always with the vision of the set of facts and then to understand the cause in fact.
Phenomenology more recently takes a different stance, the problem of “apparition” or “meeting things in themselves” (Husserl, 2008, p.17) and which will create an important contemporary current in opposition to positivism and neopositivism .
Thus, rather than restricting experimental analysis, phenomenology opens up to regions veiled by this method, seeking a comprehensive and non-explanatory analysis of phenomena.
Husserl’s phenomenology proposes a comprehensive analysis of consciousness, since all the experiences (Erlebnis) of the world occur in and by consciousness.
This is where the celebrated Husserlian definition of consciousness arises: “all consciousness is consciousness of something,” and this definition of consciousness is linked to the notion of intentionality which Husserl inherited from Franz Brentano but modified it.
Finally there are realities both physical and existence beyond our senses.
HUSSERL, E. The crisis of European humanity and philosophy (in portuguese). Porto Alegre; EDIPUCRS, 2008.
David Deutsch’s TED is just to understand that differents explanations about methods:


The rise of idealism and the spirit

05 Feb

The spirit seen outside the Noologia, name given by the Brazilian Writer Mario Ferreira dos Santos for noosphere studies, is pure idealism in philosophy, and spiritual falsification in theology. The influence on contemporary theology can be seen in the work of Karl Ranner, both in Hörer des Wortes (HW) in his Spanish translation Oyente de la palabra (Listener of the Word), and in the spirit of the world, his thesis of The spirit of the World (1967),

This word where despite the influence of Thomas Aquinas and even Heidegger, he does not completely abandon Kant. Francisco Taborda writes about Rahner: “What Rahner does in HW presages all his subsequent theological walk, characterized by the transcendental perspective that implies the presence of an internal philosophy to theology and carries the mark of the anthropological turn of modernity”.

That is, despite to try to reconcile his thoughts with Thomas Aquinas and Heidegger, his main matrix is ​​in “Listener of the Word” (1963), where he states: “If man stands before the God of a possible revelation, if this revelation, should it take place, must take place in human history … etc. “(RAHNER, 1967, p.223).

But discussing theology is complex today, and unfortunately simplification has led to fundamentalism, which is the worst of all tragedies, for God is Omniscient, so it is not simple, for Love is something so complex that no one ever codified it, poets tried. In philosophy.

The culmination of this idealistic attempt was the Phenomenology of the Spirit, practically an attempt to unravel the Trinity, using the in-itself, de-si and para-si categories, but whose concept of self-consciousness betrays it, for the to be beyond oneself, is actually a return to the self of self.

Thus the transcendent God is “dead” to Kant, for it is a pure relation of immanence, which is diagnosed by Hegel (2007, 173), thus generating the idea that the historical God, the same as that of Rahner, denying the aspect absolute, spiritual above the temporal, “the feeling that God Himself is dead” (idem).

Gadamer, in retelling Hegel, reveals this Spirit as an immanence: “It is an immanent progression, which does not intend to start from any imposed thesis, but to follow the self-motion of concepts, and to expose, dispensing entirely with every designated transition from the outside, the immanent consequence of thought in continuous progression. ” (GADAMER, 2000, p.11)  

This isn’ t the Trinitarian Holy Spirit, but a vision of spirit immanent only human.


GADAMER, Hans-Georg. La dialéctica Hegel: Cinco ensayos hermenéuticos. 5ª ed. Trad: Manuel Garrido. Madrid: Ediciones Cátedra, 2000.

HEGEL, Georg Wilhem Friedrich. Fé e Saber. Trad: Oliver Tolle. São Paulo: Hedra, 2007.

RAHNER, Karl. Oyente de la Palabra: fundamentos para una filosofía de la religión.  Barcelona: Herder, 1967.


Thinking and linearity

04 Feb

The linearity of thought is so impregnated in contemporary culture that even expressions such as “a straight man,” “righteousness,” or equivalents become synonymous with fairness, good, and social harmony.
This is more connected to mathematical reasoning than to empirical reasoning. It is no coincidence that the examples formulated by the rationalists of the sixteenth and seventeenth centuries used the triangles as examples of the idea of universals, and even in this case separated subjects from objects, not by chance either Descartes (1596 1650) and Leibniz (1646-1716), were also mathematicians.
For rationalism both ethical and aesthetic ideas, as well as Justice, Virtue and Beauty, must also be objects of the World of Ideas, so a whole construction was made according to this way of thinking that is now in crisis, because the separation produced a Being that is strange to Thing, to the Ens (thins that being), making a pun: the problem of the Being of the Thing (in portuguese make a word sick: Do-ente).
Fundamentalists, having an intuitive basis for contemporary thinking, argue that Being is “spirit”, which has little or nothing to do with spirituality or religion, on the other hand the materialists argue that we are pure beings, to be of nature and thus substance.
The empiricist prior to Kant, the Scottish philosopher David Hume (1711 1776), while admitting that all ideas derive from experience, denied the method with the use of induction: “What is the basis of all conclusions from experience?” (Hume, 1985: 37), or how is the passage from observational statements to universal statements justifiable?
Hegel intended to take this to the spiritual plane in still idealistic Spirit Phenomenology. Although idealism / empiricism could appear to be a complete epistemological system, in 1829 Lobachevsky developed non-Euclidean geometries, then came the hard surfaces (photo) of Rieman (1826-1866) whose generalization takes the dimensions of Haussdorf (1868-1942) and to fractals, who also wrote about philosophy as “Paul Mongré”.
But it is not only the complexity of physics and mathematics, the ontological resumption of being goes beyond logicism and empiricism, it is the ontological resumption.
HUME, D. Research on human understanding (portuguese edition), Lisbon: Ed. 70,1985.


Little story of truth

25 Jan

“The truth is not with men, but among men!” This seminal phrase of the philosopher Socrates already brings in itself two parts of the truth, not to be confused with half truths, the first is that being in “men” means an argument onto-logical and not just logical, and the second that being “in” can not be with only one man, it takes dia-loges and so two sides.
So Socrates proceeded to ask, but the very question is to ask itself not only logical, that is, the question may already be part of an answer, while what is the question to have the right truth.

After Socrates, Plato and Aristotle stand out on the truth, Plato will make difference between the Doxa (Greek: δόξα) which is the common belief or popular opinion and although it is difference of the Episteme (ἐπιστήμη) as knowledge, led to a classic opposition of error to the truth, that Western philosophy became of great interest.
Episteme from which epistemology comes is the whole of knowledge methodologically, but also is not only logical, its pretension is to create fields of relations, continuities and discontinuities between discursive practices.
Aristotle will add the concept of “endoxa”, beliefs that can be supported by sages or by the tradition to recognize the beliefs of the city, it is tested and therefore more stable than the conventional “doxa”.
At the end of the middle ages nominalists and realists were debated about the existence of universals and individuals, being truth as reality having only particulars or having the possibility of finding universals, for example, if every man is an animal, then a particular man  he is an animal.
It will be the idea that there are universals that will build the modern enlightenment, but its basis of truth is rational and existence, I can doubt everything, but not that I exist, that is, for the very action of doubting is necessary for me to exist.
But rationalism leads to doubts of external existence, the classical division of body and mind, Imannuel Kant asserts that the perceptions of the senses are posterior to experience, whereas a universal a priori is necessary, using the argument of the realists, he calls it analytical judgment the first are synthetics, made from the junction of information.
The summit of idealism is Hegel, who establishes several ideal concepts: state, spirit and ethics, but the crisis of modernity will return to old dilemmas: language, discourse and what is thing or Being, there are then three turnarounds: linguistic, ontological and “sacred”. Karl Klaus (1874-1936) already complained about the truth in the news media, it is true that the cultural industry moved masses, and the network media now too, but the truth?
The great revenge of the sacred in Christianity occurs when Jesus reading in a synagogue opens the passage from Isaiah 61: “The Spirit of the Lord is upon me, because he hath anointed me with the anointing to preach the Good News …”, and said today if realized this prophecy.
The search for lost foundations, forms of spirituality (sometimes bizarre is right), a new form of comfort for the human soul in tribulation is nothing else: absence of a true transcendence that leads to “clearing”, “revelation” and the ontological true is religion is Jesus.


What books will I read in next year?

26 Dec

Undoubtedly the first of Lisa, I have already commented in some posts, the recent book by Martha Nussbaum “The Monarchy of Fear” (Monarchy of fear, 2018) is the first in the list, if there is no sooner some translation in Portuguese or Spanish I will face the Englishman himself.
A book that makes some success in Portugal is “The Secret Life of Trees” (Parchment, 2016), I have not read or seen comments I just know that its author Peter Wohlleben is a forester and promises to tell many fascinating and even astounding stories about the characteristics of trees, as their forms of communication that are already admitted by science.
There is something Brazilian interesting, many things, Clovis de Barros Filho has released “Gods for Clarice”, from Benvira publisher, his comments are always very interesting, and the author promises to delve into the world of mythologies in the complex world of Chaos, Gaia, Chronos, Aphrodite and other characters from Greek mythology, but through real characters placed in dialogue, the proposal is interesting and innovative.
To make my own aporia (my dead end), I will read “A Brief History of Philosophy” (2011) of a philosopher.weblog with it is entitled, English Nigel Warburton is known as disseminator and popularizer of philosophy, is a full professor of the Open University which is another particular interest and lastly wrote about “The question of art” (), there will be surprises?
Of course I have my scholastic duties, in particular the epistemology: revision of some texts of Hans Georg Gadamer, Edmund Husserl, Popper and Thomas Khun, and others that usually appear and occupy our mind.
Good readings in the coming year, I have just read that Brazil is the 5th most ignorant country in the world, sad … who knows someday we will reverse this, starting with us: read more.


Phronesis and serenity

28 Nov

It is no coincidence that Gadamer adopts Phronesis as one of the key elementsin his discourse on Truth and Method, incompletely translated as prudence, the term actually to be confused with “wisdom” practice of serenity, free translation.
This is because in our view, Gadamer is a rehabilitator of practical philosophy, those who call for practicality, objectivity (sic! Idealist), are impractical for lack of wisdom, impulsive and active, typical of the society of fatigue.
In the Greek sense, ethics is added, but it is not a private knowledge in the moral sense, but public and social, which aims to minimize exacerbations of ego self-impulsiveness, when placed in a perspective of the work of art reaches a level of universal principle.
This includes the work of art because it was the excessive centralization in the self that reduced the relation of ethics to aesthetics, public amorality, slavery is not a new aesthetic, not even the negativity sometimes necessary to art, is its absence by lack of relationship with ethics and the training process.
Gadamer retrieves phronesis from Aristotle’s proposal in the Nicomachean Ethics, where he seeks to establish the articulation between the universal and the particular, still more between the individual and society, within historical forms of life, but with a common ethos.
One can thus establish a relationship with education, at a time when one talks about a school without a party, one has to think that there is another, without wanting neutrality because it will be an illusion, we explore in a post to follow.
We need to establish the relation of the phonesis with the techné and the episteme, which is the theoretical knowledge and know-how of techné, which is etymologically linked to art (τέχνη) and to crafts.
The harmony between the three forms of wisdom results in practical wisdom, praxis


Dasein and reason

17 Oct

Before entering into the concept of being-in-the-world, a provisional translation of Dasein, it is necessary to understand the extent to which ontology distances itself from Cartesian rationalism, at which point it approaches, for those who desire a deeper dive “Cartesian Meditations” (post) since Husserl was Heidegger’s teacher and he kept some concepts.

The two well-known Cartesian categories for something are res extensia and res cogitans, about which Heidegger wrote: “Doubtless this [with regard to God] needs production and preservation, but within the created entities [or only considering these ] … there is something that needs no other entity, in regard to the production and conservation of creatures, for example of man.

These substances are two: the res cogitans and the res extensa “(Heidegger, 2015, p.144). Thus the Cartesian dualism is not only between two finite substances, which are naturally distinct, but between the two finites and the infinite, and Heidegger clarifies immediately after returning to the medieval ontology, sometimes called fundamental or ontotheology by other authors, the question (Heidegger, 2015, 145), that is, “in the affirmations God is or the world is, we preach the being … the word ‘is’ can not indicate the being each time referred to in the same sense (αυυωυúς, unívoce), since between both there is an infinite difference of bein.

If the meaning of ‘is’ was univocal, then the servant would have the same sense of not created or the uncreated would be demoted to a servant “(idem). It solves the quarrel of the universal, between realists and nominalists, “Being does not perform the function of a simple name [the nominalists thought], since in both cases it is understood to be” (ibid.).

Explicit and surpasses scholasticism ” positive sense of the signification of the s’ as an ‘analogical’ meaning to distinguish it from univocal or merely synonymous signification “(ibid.).

The quotes are of Heidegger’s own to indicate the analogy of being as substance, and extending to contemporaneity neither the analog nor digital are to be, belong only to the ontic, or in our designation to the artifacts.

Finally, it underscores the Cartesian ontology that “falls far short of scholasticism” which left the sense of being and the character of the “universality” of that meaning contained in the idea of ​​substantiality “(ibid.), While acknowledging that even medieval ontology questioned very little this sense.

Although Descartes is able to recover in some respects, he notes for his time and is worth even today, we have not even freed ourselves from the crisis of European thought of the last century, “the Cartesian ontology of the world is still today in force in its fundamental principles”, materiality.

Heidegger, M. Ser e Tempo (Being and time), 10a. Brazilian edition, Trad. Revised by Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.


Deceleration and the technique

18 Jul

After convincingly criticizing Baudrillard and categorically asserting that “mere speed does not suppose great influence on the production of historical sense” (page. 36), goes back to the easy critique of technology.

What counts above all is the instability of the trajectory, the disappearance of one’s own gravitation, irritationen or temporal oscillations. “(Page 36), Byung-Chul Han yields to Baudrillard’s temptation that modern technology is responsible for this Well, but what is the origin of this?

Baudrillard’s Culture and Simulation book is from the 1970s, the internet was born with academic users, and Freud’s civilization was in the 1930s, not to mention Nietzsche who passed away at the beginning of the last century, more precisely on August 25, 1900.

Therefore, it is necessary to return to Han’s earlier arguments which are more solid, “acceleration is not the only plausible explanation of the disappearance of meaning” (page 35), and the expression “atoms of meaning” also leads to an error, because the sense is not nuclear “(idem), takes a small step in the right direction:” rest is not caused by the acceleration and the movement of exchanges, but by the no-if-know-to-where “(page 38) , a lack of goals.

He will also criticize Bauman, for whom modern man is a pilgrim in the desert, who practices a “life on the way” (page 43), and at a glance returns to the meaning affirming “secularization does not entail a demarcation (Demarratovosoerimg)”, but goes back and says that modernity continues to be a narrative, but the printed culture and reproduction does not have the mythical and eschatological character of oral culture, is another narrative, the romantic, Gadamer has already clarified.

The criticism of technique and technical progress is the common temptation, to point out it as religious is at least contradictory since it is the legitimate heir of the lights and reason, it is not history as a history of salvation, but as romantic historical determinism the fashion of Dilthey.

The immersion in digital culture, or in cyberculture, did not deterritorialize (radio, TV and the cinema did it before) nor secularized, those who made it were the lights and financial capital that recognizes neither country nor place, the narrative that omits the process of production of videos, images, photographs and also digital code all over the planet is not only a technical or technological inversion, it is a cultural inversion, thanks to them cultures and people have been reborn.

It is not necessary to walk the world, because the world walks by you, and this is what stimulates young people to know other countries and places, rooted country that is anti-evolutionary and conservative, man walked the world before fixing borders, who fixed the empires, which now erect walls and speeches radical patriarchs, the world is already a global village, what there is now is a nostalgic feeling of a world that never returns


The scent and significance

17 Jul

Like art, scent requires appreciation and sensitivity, but this is longer than meaning,  this tells us Byung-Chul Han: “the world is full of meaning. The gods are only meaningful. ” (Han, 2016, 25). It penetrates into the true meaning of the narrative, of the primitive and contemporary oral: “narrative creates the world from nothing” (p.25), but it is not bound by the image: “the world can read itself as an image” (idem).
Without mentioning them, Han seems to penetrate the rock art, when he unveils the relation: “here all that has meaning is the eternal repetition of the same, the reproduction of the already been, the imperishable truth.
This is how prehistoric man lives in a present that endures. “(HAN, 2016, 26) Han’s cosmogony penetrates the eschatological: “it distinguishes in any way from historical time that promises progress … the eskáton indicates the end of time … the eschatological time admits no action, no project” (HAN, 2016, 27).
It also reveals the deeper meaning of the post-truth, “time will be defactised and at the same time denatured (entnaturalisier)” (page 28), by pointing to it already in the Enlightenment: “the revolution refers to a defaced time.
Free from all being/to be launched, from any natural or theological force, the world, like a steamy colossus, looses itself towards the future, where it hopes to find salvation “(page 29). Citation Robespierre speaking at the constitutional ceremony of 1793: “The progrès de la raison humaine ont préparé cette grande révolution, et c’est à vous que’est spécialement imposé le décision le l’accélérer” (quoted on page 29).
Was the triumph of reason, also comments on the same experience in “The Death of Danton” written by Büchner, when quoting Camille: “The common fixed ideas which pass for being common sense are unbearably boring” (cit. Byung-Chul separates oral time from history by understanding “the mythical which functions as an image,” and sees the history of the Gutenberg galaxy as one that “gives way to information” (p. 30), to give these a definition unpublished: “in reality, the information presents another paradigma”.
“Within it, inhabits another very different temporality. It is a manifestation of atomized time, of a time of points (Punkt-Zeit) “(page 31). I return to the previous page to understand its concept of aroma: “History illuminates … imposes a linear narrative trajectory … has no aroma” (HAN, 2016, 30).

Contrary to Baudrillard’s thesis, “information is not related to history as the always perfect simulation of the original or the origin” (page 31), it will say for this is a new paradigm.
He will say at the end of this chapter that time “rushes, fills itself to balance a lack of the essential Being,” causing “the lack of Being to become even more pervasive” (32).

HAN, B.C. The Scent of Time: A Philosophical Essay on the Art of Lingering – Wiley, 2017. (notes and pages in portuguese edition).