Arquivo para a ‘Information Philosophy’ Categoria
The state as religion and networks
10
Jun
The phrase is Francis Fukuyama, famous for the “end of history”, but want to understand its genesis
and its development today.
It was from elaborations from Kant to Locke that the modern state ideas were consolidated, but in Hegel not only idealism reaches its apex but also the ethics of the State, the positivist science and logic as the basis for a belief “secular” in the state.
The Hegelian philosophy is based on the philosophy of identity, expressing it in religion, history and finally in the right world with his concept of the state: “In addition, for live philosophy essentially the universality of the element, which itself includes particular, it raises it, more than in other sciences, the appearance of which in the end and the last results expressed the same thing, and even his consummate essence “(Hegel, 2001).
As art Hegel in his Aesthetics courses, related philosophy with the representation of truth wrote: “For only philosophy as a whole is the knowledge of the universe as an organic necessity in itself, which develops from its own concept and in his own need to relate herself as a whole returning to you as a world of truth “(Bousaguet & Bryant, 1889).
Structure in history as the state Hegel says that the first universal form was despotism, then democracy, aristocracy, and monarchy Third, it shows that it is the State’s idea comes first materialized through the spirit becoming aware themselves in the story, so the state would be the very embodiment of history, Marx part there in his proletarian state.
Let’s look at the text: “As a result, the first form of government we had in world history was the despotism; then came democracy and aristocracy, and, thirdly, the monarchy “(ibid). Hegel shows the realization of the state as a realm of freedom for political-administrative determination as monarchy, universal instance in which the idea is materialized by through the mind becoming aware of itself in history. “(Hegel, 2001).
The state religion believes that he is all powerful, it is fair, there is crisis, networks are there to deny and demystify all this, it is not printed, but the networks of people who are there.
References:
Hegel, G. L. Phenomenology of Spirit. ew York: Fordham Univer- sity Press, 1976. NY: Fordham University Press, 1976., 1976
______. Philosophy of History. Ontario, Ca: Batoche Books, 2001.
Bonsaguet, B. & Bryant, W.M. Hegel’s Lectures on Aesthetics, Selections from Hegel’s Lectures on Aesthetics, “The Journal of Speculative Philosophy”, 1886.
Body, infinite and Noosfere
05
Jun
The infinite is seen from the ontology, and exactly how the philosopher Lévinas sees it, is but the idea
that the whole universe is a Being, and he lives a body life, as proposed by the philosopher Leibniz early modernity with his theory of monads.
The body metaphor is important because it means that each cell (Monad in the case of the universe) is subjected to a drive and is therefore living organically and communicates.
Heidegger wrote to Leibniz player: “The internal possibility of individuation [of being], its essence lies in the monad as such. Its essence is to drive “(Heidegger, p. 99).
“The drive is while this unifying, the nature of a being. Each monad always has its ‘constitution proposes originale’. This is delivered along with the act of creation.” (Heidegger, pp. 99)
Here overcome the dichotomy nature and culture, we might say the Monad individuated (not individualized because it remains in drive with the other), to establish their drive together with the whole universe (unifying) establishes the general culture as a result of this whole set of drives, and this refers to the act of creation or the Big Bang, or drive with the whole universe, and this gives us an organically living body mind.
But this body and the universe is not finite as the body of an individual being, so be as Lévinas thought from the third meditation Descartes: “I must not imagine that I can not conceive the infinite by a true idea, but only by the negation of that is finite, just as I understand the home and darkness by denying the motion of light: for, on the contrary, I see clearly that there is more reality in infinite substance than in finite substance and, therefore, that, somehow, I have in me the notion of infinite prior to the finite … ” (Meditations of the Descartes).
Teilhard Chardin called this whole body of Noosphere, because being a mystical understand also spiritually whole body communicates (noon spirit), and claimed that the whole universe is the body of Christ, was accused of pantheism, as Spinoza was and how could Leibniz be, maybe not today accused Levinas or Heidegger, after all these have the most generous idea of Being, the mystical point of view.
All this may seem difficult, but it is simple if we use the metaphor of communicating vessels, in pot put water all rise, if we remove all water fall, each pot is a being, water is the drive, and all level the vessels is the culture at some point.
All we know of the universe today is only 4% that is the baryonic matter, the remaining 96% of matter and dark energy remains unknown, as Levinas says at the beginning of his book Totality and Infinity: “The truth remains hidden”.
The first dichotomy object vs subject
01
Jun
One of the great mysteries of Enlightenment philosophy, is the Kantian concept of “thing-in-itself”. After so many
interpretations of the “thing-in-itself” of Kant (except is) already does not hurt that I come now to another.
The one thing is certain: Kant opposed the “thing-in-itself” the “phenomenon.” The “phenomenon” – according to Kant – is the objective and concrete manifestation of reality as observed by humans of an inter-subjective way through perception (sense); the phenomenon is the object with which the subject interacts, then to invent a transcendental subject that connects the thing to the subject, and the worst turned religion for many.
Therefore, the phenomenon is the thing, and the “thing-in-itself” is the essence of the thing, but the subject does not need to transcend to interact with them, just be scientific instruments.
Now, the essence of the thing or the “thing-in-itself” could be the composition of a macroscopic quantum object if Kant had not said that the human soul is the “thing-in-itself” the phenomenon “man”, created a individualized soul or soul is.
Here, things are even more complicated by would be much more credible theory of Leibniz’s monads than the “thing-in-itself” of Kant, an entity that is not Self.
From the “thing-in-itself” of Kant (the model of the categorical imperative would himself) have developed the more abstract concepts of idealism, as exemplified by the concept of “thingness” of Heidegger, which comes from her teacher Husserl .
According to Heidegger, the thingness is the notion of “things as things” to Husserl and Heidegger, the whole thing is thingness and “thing-in-itself”, allowing the thing be like “two in one”, but as one for that is beyond what the human being, which is the subject of another, turn out to be something and to be part of thingness; the only thing that is not part of thingness is Das Sein or all together Dasein that is the existential presence subjective but connected to all and to the whole, although there is I and all the rest.
If Kant was still a distinction between one and another human being than me, and things, Heidegger went on to say that the only thing that is not a thing I am (if not to follow the reasoning do not worry because it does not lose anything with that).
Assuming that Kant conceived the soul (human) as something immanent (in the sense of immanence that is assigned by quantum philosophy in the sense of quantum physics formalism), which seems to be the case, then Kant conceived, in scientific terms current, soul and quantum composition of each human being in particular, although it is a metaphor seems true, but it would be the corporeal soul?
I think so, even in the Kantian sense because we can feel it in the Other, then the best metaphor would be body and not reducing the “thing-in-itself” abstract.
The question of symmetries refer to these issues, there are many readings about.
Reforming the thought and politics
22
Apr
Continuing to read “A well-made head” Edgar Morin, in Chapter 5 – Learning to live, the author highlights the outset that 
most of the twentieth century knowledge contribution was precisely know the limits of knowledge.
After creating a “Viaticum” to face the uncertainties, nothing more appropriate for today’s world, where it say that the strategy brings with it the consciousness of uncertainty that will face and, therefore, contains a bet (p.62) and closes the chapter leading to think that each one should be fully aware that his own life is an adventure, even when even having some alleged security, should be fully aware of participating in human adventure, which launched the unknown in speed , from now on, accelerated (p.63) and from there proposes citizenship.
In Chapter 6, “citizen learning” he proposes that education contributes to the individual’s self-(learning how to accept the human condition, how to live) and teach how to become a citizen, who is also looking for the democracy of the future.
The citizen is defined, in a democracy, in solidarity and responsibility towards their homeland (p.65) and presents a major difficulty in thinking the nation state lies in its complex character, for he is both territorial, political , cultural, mystical, religious (p.66), will now recognize this?
For there is a strong correlation between development of our consciousness and awareness that inhabit our earthly homeland, which is to look across the globe.
In chapter 7, he questions the famous “three degrees” of education, goes on to describe called the primary, where the first questions should be asked, already in secondary education deepen them for that university education is mature.
So the purpose of the “well-made head” is to benefit a program with a question that part of being human, that is would be through the questions of the human being, which finds its dual nature: the biological and cultural (p.75) .
It is therefore necessary to understand the mutual causality interrelated circular causality (retroactive, recursive) and the uncertainties of causality. Thus, training will be an awareness able to face complexities (p.76-77).
In Chapter 8, “the thought reform” Edgar Mohin takes over the second and third principles of the Discourse on Method governing the scientific consciousness. The second principle is taken as the principle of separation; and the third as the principle of reduction (p.87).
. The thought that unites replace the linear and unidirectional causality for causality in a circle and multi-referential; correcting the classical logic by dialogue able to design complementary notions and even antagonists, and complement the knowledge integration of parts into a whole, the recognition of the integration of the whole inside of the parties (p.92-93).
In chapter 9 “Beyond contradictions” Morin shows in the problems of education nowadays. These problems, according to the author tend to be reduced to quantitative terms: “more loans”, “more teachings”, “loose coupling”, “less programmed materials” … out of this reforminhas to further camouflage the need for reform of thought (p.99).
Morin reinforces the thesis that has been discussed throughout the book: one can not reform the institution without providing for the reform of the minds, but if you can not reform the minds without prior reform of the institutions (p.99).
Good reading “The head well-done.
Reforming the thought, the more difficult
21
Apr
Among the various crises we face, once called policrise by the educator and thinker Edgar Morin, one of the deepest aspects
of the reform is the thought, and almost everything is framed in terms of modern thought or supposedly postmodern is in crisis.
The book A well-made Edgar Morin Head is a brief formula, but hard, leaving a relatively simple point, say the educator, which suggested Jack Lang, the then Minister of Education in France, initially thought to make a ” manual for students, teachers and citizens “(Morin, p. 9) project that reformed and continued, proposed to overcome the current fragmentation of knowledge through complex thought, through a reform of thought through transdisciplinary teaching, capable of forming citizens planetariums, supportive and ethical, able to meet the challenges of the times.
Chapter I presents challenges, connecting knowledge in separate disciplines, proposing bringing them together in more polidisciplinares contents, cross, multidimensional, transnational, global, planetary (Morin, p.13).
Chapter 2 is the heart of the book, therefore entitled to well-made head, the philosopher Edgar Morin introduces Pascal’s quote “Do not teach men to be honest men, but it is taught everything else” is not a phrase by chance, but reveals the profound moral crisis we all face, not in Brazil but in planetary level, then where honest people can find refuge to face arrest.
In chapter chapter he explains how a general ability of intelligence, can become able to place and address problems of organized way and that makes it possible link between knowledge and giving them direction (p.21).
In chapter 3 the author deals with the human condition, subject already treated by Hannah Arendt and which is connected and part of the ontological resumed, but that depends not only on philosophical and literary reflections, but depends on the renewed and combined natural sciences, which are the subject little anthropocentric, but connected to home: Cosmology, Earth science and Ecology (p.35).
In this chapter the human being is revealed in its complexity: being, while being totally biological and cultural fully (p.40), then we could rethink the culture.
Chapter 4 Learning to live, Edgar Morin presents the thought of philosopher Emile Durkheim “the aim of education is not to transmit knowledge ever more numerous the student, but to create in him a deep and inner state, a kind of polarity spirit to guide you in a definite sense, not only during childhood but throughout life “(p.47), stop here because the thought reform is a revolution.
Philosophy, medieval history and a book
16
Apr
I received for review and release the cover of the book being released by M Books Brazil, Anne Rooney: 
Uma História da Filosofia (translate of The History of Philosophy), the author is a professor at Trinity College in Cambridge, and a master’s degree and doctorate in Medieval Literature, subject to few, and that almost always comes up against prejudices and judgments, being a member of various bodies such as the British Royal Literature Society.
Contrary to imagine the vain philosophy, literature and medieval philosophy is very rich and is not only religious, it was during this period that remade a rereading of all of Western thought foundation issues, and in times of crisis of thought, leia- in Edgar Morin your policrise and the crisis of thought, resume aspects of Metaphysics, Epistemology, Logic, Ethics and Aesthetics, should be taken up in a profound way in the human journey.
As it appears at the opening of the book: ask questions is essential, and the presentation “is concise explanations and in a large number of examples”, with the main attempts to answers asked by philosophers in our history.
As expected explores key aspects of philosophy both in metaphysics and in ethics, and is particularly interesting your resourcefulness of Science, Arts and Technology, very difficult to approach issues in contemporary times, in which it is already the author of several books.
It is a reading that can help reflection on questions of thought today.
Banquets, dialogues, memory and love
02
Apr
Not only in the Christian liturgy, but in the whole philosophy and literature dining table has a strong meaning when
speaking of relations and dialogue among its diners.
The Plato’s Symposium with Phaedrus, the two dialogues of Plato whose main theme Love, Banquet Plato he talks about the nature and qualities of love, but is primarily concerned with the issues surrounding the City and philosophers.
At the Last Supper of Jesus, after numerous conversations, some made based on parables, the parable of the talents of Lazarus and the rich, the last time worker, smart administrator and so many others, he conducts a dialogue with his apostles and prepares to leave his memory, but what would be the true memorial of Jesus.
He is explicit in the Last Supper, it was common wash their hands and feet at feasts, and Jesus begins with an unusual gesture, usually the slaves washed their feet, and Jesus himself will make this gesture, trying to teach humility and service to his disciples.
Then for supper, it was Pascal supper of the Jews, but was not made on Friday, He is on Thursday because the lamb should be Slain (dead) will be himself, and there is one second unusual gesture in Jewish supper there Elijah’s cup that is always part and Jesus taking this cup (usually there are individual cups) it will use this cup, indicating that He is the one that Elijah had announced to come, take it and give it to your friends , to take along with the bread already allocated, the bread in the Jewish supper is hidden and must be found, and then he will say what is your memorial:
In Paul’s letter to the Corinthians, Jesus says “Do this in memory of me” (1 Cor 11, 24) and complete:. “Every time, in fact, you eat this bread and drink this cup, you will be proclaiming the Lord’s death until he comes “(1 Cor 11, 26).
Jesus is speaking of his death which is the apex of his love, to give his life for humanity, which should happen in the coming hours when it will be delivered to their executioners.
Alice watched Forever, which tells the story of a teacher with early Alzheimer’s disease who is preparing to memory loss and death, the actress Julianne Moore won the Oscar for best actress, and the film’s director, Richard Glatzer died March 11 of ALS, there are therefore two life lessons in the film.
In literature many plots that take place around the table, a recent novel is “Dinner”, the dutch writer Herman Koch, one of the biggest best-sellers of 2012 Europe with more than 1 million copies sold and will now for the cinema.
UN and technology for Peace
02
Mar
Recent UN report, as FierceGovernmentIT site, reinforces the idea that technology can help a lot in
peacekeeping missions, in areas such as situational awareness, implement mandates and protection, according to the Expert Panel on Technology and Innovation for Maintenance UN peace.
The report (see page) between the various recommendations of the use of technology in the areas and topics, an important aspect highlighted are certain principles that the UN has in the acquisition and use of technology.
But the focus of the panel is that you should be using widely available the technology available, but not proprietary technologies that can be relatively easy to maintain, give priority to mobility in relation to the maneuverability of assets and mobile information technology platforms are among the main recommendations ..
Some highlights of the report are protected vehicle mines, unmanned aerial vehicles, and smartphone innovations, and cites the UNMAS application.
Landmines, which maim so many people even in regions that already enjoy peace, use the type of ERW Security that can help peacekeeping missions and face the threat of landmines, explosive relics of war and improvised explosive devices, one can use the platform in multiple languages.
But the panel notes that the UN also have to deal with issues such as limited bandwidth, lack of interoperable systems, and cybersecurity
In the long run, the report says that the UN needs to create a culture of innovation.
The Trinitarian Ontology of Piero Coda and Evil
05
Jan
Evil, I write in capitals because it is the ontological category in which the bad of our enemies and everyday slips are just components, must be seen within the Christian tradition and many other religious traditions as what should be despised, fought and ultimately eliminated, and this is a lack of Trinitarian ontology.
But if we understand the figure of the Trinity in the Christian tradition, the relationship of three persons in one being, this takes us immediately to agapic love as the basis of religion and that is where we review the misconception of God and a way of religion.
It would be possible to understand this purely philosophical way, yes and no, but because we can understand the Father as someone with some authority, his son as immanent to the Father, and the Holy Spirit as a being with a force capable of resolving differences and this authority and immanence relationship establishing communication and full communion of the three beings.
Not because we would be reducing the love agapic of three beings, who in a very profound way do they are one Being and this is not understandable without the light of faith.
Piero Coda uses a category of the Focolare Movement’s founder, who is the figure of Jesus forsaken to make this epiphany an everyday relationship with all beings and thus creates a Trinitarian ontology, which is able to establish a relationship between the express Logos in Jesus and fully realized in his figure when we lose heart and give the pain and suffering on the cross, not more calls God Father, but only God: “my God, my God why have you forsaken me” says the Biblical account.
What is the practical lesson of this biblical figure power would say something paradoxical God is no longer God, but man, a bridge between man and the Lord takes place, and continues to be held in all the pain, suffering and humanitarian disasters, then the Trinitarian ontology penetrates in daily life.
To break the “wall of hostility” (Eph 2: 14) Jesus at that time creates a new relational field, everyone has access to the Other (God) in dynamic and reciprocal motion, and this field can extend to all mankind, and performs already today dialogue between religions and cultures.
Coda says: ” in qualche modo ci é comunicata nella storia l´eterna circulazionde d´amore dei Tre … il loro aprirsi ala storia degli uomoni” (Dio uno e trino, Edizione San Paolo, 1993, p. 141).
Epiphany Eucharist and philosophy
02
Jan
The passage of the boy-God in Earth is followed by his manifestation to men, the Epiphany, which could disappear after death and crucifixion of what was pure manifestation of the divine in the midst of the human race, we could say the manifestation of Being par excellence between beings and loved, themes dear to Husserl, Heidegger, and Derrida Deleuze..
But there are between beings a manifestation of Being, that is those who gather in full open attitude and make it to the negation of being, to be with each other, breaking the classical logic, non-being is to be because it is to be with the other, as thought Levinas and Paul Ricoeur.
The mystical portion of the presence of Jesus, for those who believe the God-man, who on the cross is similar to hommo sacer, figure used by Giorgio Agamben and Hanna Arendt and recently also Slavoj Zizek, figure used to tell the common man deprived of his humanity, although this can not be confused with a religious figure, we could say was deprived even of this, here the epiphany becomes Eucharistia if we think of something, not in fact, pure one, even to save some trace of Being .
Eucharistia εὐχαριστία the Greek, the Catholic Christian explanation of transubstantiation of the body of Jesus in the bread and wine at the apex of a Mass, but I like to remember the Raphael above the Vatican, called “The dispute of the sacrament” between Christian and religious figures is there is a dispute between philosophy and theology or between a divine nature and a pure substance with a monstrance on an altar, puts down the religious figures amid worldly philosophers.
If there is a tension between being and the being, Deleuze says “the heavenly and a divine understanding inaccessible to our representative thought, or the infernal short, unfathomable to us, an ocean of dissimilarity”, so are not beings and things but able to think one pure Being transformed into pure thing, or rather pure “noúmeno”, the thing to the classics, misunderstood by Kant which is pure dissimilarity.
Eucharistia is being turned into noúmeno, person transformed into substance, something defined by Christians as “transubstantiation”, unfathomable but not unreachable.
