Arquivo para April, 2015
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.
Ambivalence: fragmentation of Being
15
Apr
In a way contrary to the Other of Martin Buber, Emmanuel Levinas and Paul Ricoeur, the philosopher Zygmunt Bauman’s liquidity
articulates the concept of Other direct with the strangeness, and delivered: “The right of the Other to its strangeness (strangerhood) is the only way which my own right can be expressed, settle and defend yourself “(Bauman, Modernity and Ambivalence, p. 236).
For Bauman ambivalence on the intellectual level would be born of a redefinition of the social order by a “dense sociability” pre-modern, with a view to setting up a secular rational order: “… the modern era defined to itself before more, as the realm of reason and rationality, therefore, all other forms of life were believed to be devoid of the two “(Legislators and interpreters. Modernity, postmodernity and intellectuals, p. 111), but ingenious device liar, Foucault has another theory:
“The eighteenth century was the century of the disciplining of knowledge, that is, the internal organization of each know as a discipline, and, in its own field and both selection criteria which overcome the false knowledge, the not-knowing, ways standardization and hemogeneização of the contents, forms of hierarchy and, finally, an internal organization of centralization of such knowledge in tornode a kind of axiomatization of fact “(Foucault, Il fault défendre a la Societé. Cours au Collège de France, p. 161-162).
Guy Bauman, modern par excellence, is delivered to Panoptical supervision a beleaguered body, which in a perfect society would require exclusion systems that paradoxically would make a “dis-ambivalence” to make possible social life.
Bauman used the Jew as an extreme example of ambivalence, as well the stranger par excellence would be crazy, about which would fall all the exclusion system (Bauman uses the categories exclusion of plant and immobility, when he speaks of globalization).
Criticizing the full form, which would also be somewhat ambiguous, it creates the idea of a body under siege: “The scale of the task, then aggravated by their inherent ambivalence, feeds a besieged mentality: this is the body, and in particular the its full form, threatened on all sides “(Bauman, The fragmented life, p. 127).
Now the very specialization of knowledge has the fragmented life and not the individual who is the victim of it, but today there are many integrators knowledge, see Edgar Morin and complexity.
Bauman decided confusedly reabilizar the new philosophies of world history, for it gave the intellectuals the role of interpreter of the context of pluralism, nothing more idealistic, elitist and improper post-modernity that claims the rights of the common man, the homo sacer, the “crowd” and the fact that democracy (Odio Democracy of Ranciére).
Intend of end of this century some “civilized conversion”, establishing “Intellectual policy tool” not in terms of “science / ideology,” but in terms of a new “truth / power,” which truth and what power? maybe some guru set.
Die Galeano, Uruguayan politician and poet
14
Apr
I read in my youth “Open Veins of Latin America” and would not read again, in fact no more have the book, others kept,
I was happy to know that the author would not read.
Eduardo Galeano also overcame the political Manichaeism, said at the end of life “Around the world, left-wing political parties sometimes experiences in power have worked, sometimes not, but often were demolished as punishment for being right, which gave margin coups, military dictatorships and prolonged periods of terror, with sacrifices and horrific crimes committed in the name of social peace and progress, “many people want an end to corruption however, lack of freedom is not good for anyone, no dictatorship thrived, this is insanity and somewhat irresponsible.
Eduardo Galeano also said: “in some periods, is the left who commits grave errors”, the Portuguese poet Manuel Alegre, socialist said similar things: “the left thigh is because no dialogue” in the election in Portugal in 2010, and then “The left has to make a self-criticism about what is happening in Europe”, since in Brazil follow the conversation of make believe, no one dares to tell the truth.
In 2009, during the 5th Summit of the Americas, former Venezuelan President Hugo Chavez gave a copy of this book to US President Barack Obama, and about the episode, asked by a journalist Galeano replied that neither Obama nor understood Keys the book “. He (Chavez) gave Obama with the best of intentions, but gave a gift to Obama a book in a language he did not know then was a generous gesture, but a little cruel,” lack generosity, intelligence and politics with a capital P Polis and poet, lives poraí the Aristotelian Zoé.
Sunday my Corinthians (soccer team) play against Palmeiras, get lost hope at least play good football, if Palmeiras will play well deserved win, and this is not policy, but we have to twisting for parties as well.
The dark side web: the deep web
13
Apr
Humanity has a dark side and also the information can be used by this dark side of man, the brown press is one of these 
possibilities, newspapers, magazines and even TV channels launched in the air sensationalist programs, with bloody facts, cases of crimes that shocked cities, regions and even countries and the whole world, because this ensures easy audience and feed a morbid side of many people.
The Web is not left out, and through the anonymity you can access data and sites that are not easily accessible for information products, books and even relationships that are considered illegal and that this dark universe are transmitted.
There are shops, sites and information about illegal products like drugs, Deep Web to sell books of “immortality”, count of illegal movies or music channels, lotteries you bet on Bitcoin (currency of the internet) without paying any tax and many other strange things, how to ask any object in a 3D printer and receive in your home for a certain value.
There are many benefits that the Internet and the Web have brought, the biggest one is the access to information that should be public, such as accounts and contracts of all public services, especially when they involve the hiring of third parties, the global control of this could greatly reduce corruption around the globe.
Investigative journalists, aimed at collaboration between journalists for information on corruption and misuse of public accounts schemes is a good example of this, also people like Edward Snowden, who despite having worked on sensitive issues of governments decide by a legitimate act report illegal actions that states commit, are an example contrary to “deep Web”.
There is a dark side in all of humanity, the Internet and the Web are no exception
Among the techniques and humanism
10
Apr
It would be a kind of technical human condition or was she separated from the man? Heidegger and Sloterdijk embraced
this issue pirmeiro understanding that modernity has fulfilled one of his promises, opening new possibilities of being-in-world (one of the possible translations of Dasein), but after thousands of years man has a promise: to distinguish radically this world, not as an autonomous subject and away from his worldly circumstances, but how to be with other beings, animate or just things.
The man also won dreamed what the realists no longer as having a high interior that could serve as shelter, fleeting in this world, where he could eventually choose here that wished to be, surpassing living animal, the zoe.
But if Heidegger stopped in his reflections on the technical modernity, one of several liquidity Bauman, it would release the man the edge of the abyss opened by rampant technical unveiling, Sloterdijk attempts to reach the other side without fear of seeing the art as made for ” improve man “of their immunological conditions.
So your antropotécnico arises, or the complement of that would be the onto-antropotécnico, not cyborgs beings and advancing technical about privacy and eye-to-eye human, using for this a concept of “foam”., which means that “society” can not be understood “outside”, thus following a hierarchical and general concepts, but view “inside” as a set of subcultures, communities and networks, forming a set of isolated units, but connected midiaticamente, which means technical forever.
On the contrary, it must be interpreted “inside” as a set of subcultures, communities and networks, a set of isolated units, but connected midiaticamente, which already involves the technique from the start, in a less philosophical language close to the young people: it isn’ t the world B.
It is by Heidegger’s notion of language as a house of being that man can come into existence by being the language (speech, in Being and Time) keeper of the truth of being. Man of the care process with their education (Bildung) in the exit towards clearing generates in Sloterdijk a antropotécnica, which is an onto-anthropology, or if you prefer a antropotécnica in the disturbed sense.
The young Argentine philosopher Fabian Ludueña, near the antropotécnica view of biopolitics and also the human condition Hannah Arendt defines it: “techniques by which communities of the human species and the individuals who compose act on their nature in order to guide, expand, modify, or taming its biological substrate in order to produce what that first philosophy and then the biological sciences and humanities often called ‘man’. ”
Ludueña, Fabian. O (des)governo biopolítico da vida humana, XI Simpósio Internacional IHU, 2010.
Sloterdijk, P. Rules for the human Zoo: a response to the letter of Heidegger on humanism. New York: Harper and Row, 2009.
The common man, political and social networks
09
Apr
It was Plato and Aristotle who thought after the Greek policy for the second pure and simple life of a living 
being was a zoé (who lives mere biological existence, a bare life), but the man effectively own language he will a social life, it is only zoé the zoon politikon (political animal), and this will build gradually the proposal of democracy, citizen participation (the inhabitant of the Greek city-state) in an active way in the active life in society.
The homo sacer was used by Hanna Arendt, Foucault, Agamben, Bauman and recently by Slavov Sizek, which explains the term using an image of the period of the war in Afghanistan, where after a plane bombed a territory, another plane passes distributing food.
Giorgio Agamben in his Naked City, says that biopolitics theory of Foucault converges with that desenvida in Hannah Arendt in “The Human Condition”, which sees that in modernity, homo laborens comes to occupy a place in social relations so that occupy the apex of power relations, leaving it with the public space, so both develop a convergent view on political relations in modernity.
In Brazil it is the figure of the “cordial man”, the vision of a concerned politician with the conditions of low-income populations, but stressing the idea that this people will never have enough culture to become independent and can break the existential domain who has parental welfare.
Social networks are a new way of overcoming this political anonymity, albeit in a diffuse way, even a bit aggressive, is the only space where strangers can express their feelings, show your identity and leave the naked city.
Ignored and abandoned lives
08
Apr
The idea that there are wasted lives, present in many discourses of modernity Late who want to be postmodern, hide
the idea that there was a time that there was a “good society” that would provide employment for all, and there would be a queue of unemployed, he said verbatim: “The unemployed society of producers (including those temporarily away from the production line) may have been wretched and miserable, but their place in society was safe and questionable” (p. 22).
Cost to believe that the author of liquidity has so many readers and followers, he says that this “junk” or “human waste” is treated as a human condition rather than a lack of humanity and certain sectors of society.
Then its that he characterizes as “fear of the other” or “The cosmic fear is also the horror of the unknown, fear of uncertainty” (p. 61) are negative readings just a moment that this reversal occurs, the Other and the Infinite the philosopher Levinas is one of several references that same question, but with a positive reading.
What scares many net consciences of late modernity, is that the crowd of people emponderadas (empowerment) to share and build content and not only the masters learned that for all scholarship can not delve into real problems of post-modernity, and between them , simple people from the crowd, and people abandoned by society, condemned to an uncertain future as the young and to an abandoned dignity in the case of old.
It is increasingly common, especially in countries in crisis, that pensions are delayed or depreciated in their values, excluding a significant portion of society.
Under a welfare and gracious speech lurk often contempt for people of humble functions: street sweepers, cleaners, porters and other servants employees.
The last chapter of Bauman’s book is entitled “The trash culture,” says eternity and eternal return again a negative reading are guilty: “In infinity everything is recycled endlessly, as in the Hindu idea of eternal return and incarnation” (p. 118), and further makes a misleading reading of the late Middle Ages: “If the pre-modern life was a daily recitation of the infinitive duration of all things, with the exception of mortal existence, the liquid modern life is a daily recitation of the universal transience “(p. 120).
No concrete alternatives unless your longing of modernity, the author calls for a “culture of eternity,” his negativity reaches the limit when he said, “we live in the era of disengagement, distrust of oblivion” (p. 135) nothing less eternal.
Imitating a saying of Facebook is not enough to be a doctor and not compliment your doorman, add: ask your name and interest in your life, make him a real relationship.
Bauman, Z. wasted Lives, London: Zahar, 2005
Another view of the formation of the Brazilian State
07
Apr
Caio Prado Jr., wrote in 1942 Brazil Contemporary Formation which is a book around the three centuries of colonial Brazil, for
him the country was structured as a country colony “to provide tobacco, sugar some other genres; later, gold and diamonds; then, cotton, coffee, and then, for European trade, “revealing only the economic face.
In your country balance the work is negative in this colony stage, said: “extensive exploration and simply speculative, unstable in time and space, natural resources of the country”, made the country stay late and very strong land bases.
In his “rediscovery of Brazil” would be a more radical way than that of Gilberto Freyre and Sérgio Buarque de Holanda, as a Manichean view would be next to the “Well” along with Sergio Buarque de Holanda while Gilberto Freyre is the “Evil “a comparative analysis made by many historians São Paulo.
Caio Prado will always ask for the “sense of Brazilian history,” understood as “sense” the story of a people considered in a long-term process observing the essential elements, which direct the general events in the middle.
His political legacy is broader than his work, according to many historians, who point out that the author is often criticized for being economistic and criticized for failing to use primary sources.
I think that none of the works should be removed for a wider analysis of the origins of the Brazilian state, and along with Gilberto Freyre, Sérgio Buarque de Holanda and Raymundo Faoro complete authors who make a wide reading of the origins of Brazilian thought.
“Status” group in public services and political corruption
06
Apr
The class structure in countries where there was a fertile and lasting capitalism, often with all the contradictions that are
inherent to them: exploration, consumption, price changes and cyclical crises, went on to develop structures where the state acts as mediator in conflicts and allows certain advantages in economic boom times.
The structures inherited in Saxon countries in the Americas differ profoundly from Iberian colonization structure involving all of Latin America, Max Weber analyzed this, explaining that this constitutes a web of relationships in a certain power that affects them in some particular field of activity, this does not is new and has historical origins.
In the words of Raimundo Faoro: “The bureaucratic status commands the civil branch and military administration, and this base, with its own rigging, invades and directs the economic sphere, political and financial. In the economic field, the measures put in place, beyond the formal regulation of liberal ideology, reach from the financial and monetary requirements to the direct management of companies, through the system of State concessions and ordinances about the job. Acting directly or through incentives are techniques developed within a single scope. In its relations with society, the director estament provides about the political rise of opportunities, sometimes dispensing prestige, sometimes repressing seditious disorders, which seek to break the control scheme, the work of Raymundo Faoro”Os donos do poder” (power owners 2nd. edition is 1973, São Paulo: Globo), which explains a lot to Brazilian reality.
The design of patrimonial state is one in which the individual property is designed by the state, called by Faoro of “sobrepropriedade” crown to his subjects and also the state being written by a sovereign and its employees.
These sectors, predominantly middle class that will occupy high positions in government, concessions, banks (in the process of privatization) almost always linked to political power, end up constituting a network of favors that ultimately guides the political power.
What is new in Brazil, along with the C class whose sustainability is doubtful because of it is funded by credit cards, also companies and state sectors had a swelling due to a large public works plan, but with limited firepower, and now in ever deeper cuts to reduce the deficit.
If it is true that corruption is in the estates, officials and civil servants, and state-owned enterprises, it is also true that there is a very strong connection with political sectors and without the removal of this power is no use to establish rules, the corrupt are precisely those people who do not want to comply with the rules, or relativize these.
Roots of Brazil: the cordial man and patrimonialism
05
Apr
When it was written in the 30s, Roots of Brazil, falls within the context of issues that mobilized the intelligentsia of the 30’years on Brazil, and aimed to understand the “culture” Brazilian, and with the rising urbanization that created a “social imbalance, whose effects remain alive today “(Holanda, 1930, p. 175) and created in the twenty-first century still.
Sérgio Buarque de Holanda develops two new concepts taken the patronage of Max Weber, characterized to elucidate the sociological problem from what he calls “cordial man,” by making Rui Ribeiro Couto, diplomat, poet, short story writer, novelist, and magistrate journalist, born in Santos in 1898.
Unlike the thinking of the Brazilian historiography, Netherlands unmasks the only apparent sociability, it shows that this “friendly” mentality requires the individual but has a positive idea of a structuring effect the collective order, and also from a knowledge that apparent conceals the lack of capacity when applied to the exterior goal.
Such is the training of graduates in Brazil, we could say rarely unrelated to grotestas forms of exhibitionism, improvisation and lack of enforcement of empty speeches, but full of pomp, can be said to some extent having origin in the Brazilian positivism, as clearly expressed the National Flag “order and progress”, coming from the Portuguese reforms of Pombal, with the idea of expelling the Jesuits, but introducing positivism.
The Buarque de Holanda of patronage, is as current as the public and private discussion, he explains, “they rightly characterized by separating the employee ‘equity’, the very policy management is presented as a matter of particular interest; the tasks, jobs and the benefits they receives relate to personal employee rights and not the objective interests, as in true bureaucratic state … “(p. 175).
How to write to this day, he says; “Throughout history, the continued prevalence of particular wills that find their enabling environment in closed circles and inaccessible to an impersonal sort” (pp. 175-176).
This liar relationship of pure interest follows the “cordial man” because “life in society is, in a sense, a true liberation of dread he feels to live with himself in lean on himself in all the circumstances of existence “(p. 177) and it is not individualism or lack of sociability, but of false sociability.
Precisely this absence of real sociability will make the Brazilian wearing, this is also in Casa Grande and Senzala by Gilberto Freyre, “normal manifestation of respect for other peoples have here the reply, in general irrigation, the desire to establish intimacy” (p . 177), but a real sociability and external mutual respect are always difficult.
Some people make the analysis of this ‘cordial man’ patrimonialism, faux intimacy and false collectivism as something surpassed, look at the Brazilian reality and see what is in Brazil .
