Arquivo para May, 2016
The fair, being and peace
18
May
The justice and peace seem distant be considered idealistic categories, but
recover the ontological concept, so justice will be present in the human being as being, and peace as human need to live a healthy life, then we must understand the ontological mode , justice as fair and peace as the pacific, the “peace-maker”, and also want ethics as ontoética.
These thoughts are present in contemporary thinker Emmanuel Levinas (1906-1995), which initially influenced by Edmund Husserl, later by Martin Heidegger, his existential experience in the concentration camps takes a new concept beyond the individual and the person, the Other, in which reassesses his way of thinking, otherness.
Respect, consideration and coexistence with the Other, must not have prerequisites, must first of all “The other has to be what it is and I have to be what I am” (Levinas, 1980 p, 27 but we must understand that this ethic is not a conventional ethics.
Levinas defines it, the light of the doctrines of law, such as:
“If my right has meaning only in relation to other rights, whose action or remedy are assumptions in the recognition or exercise of my right, the right of the Other and has always precedes mine. The (right) Another comes first; before my right and before my identity as organized by rights, it is my duty, my radical turn toward the requirement to respect the existential integrity of the other. Non-essential essence of human rights, the elusive universal involved in all the particular demands of law may be the recognition of the priority of another person whose existence my makes me ethically limited and open to me the field of inter language and right “(Levinas, 1980, p.73).
This implies a new dimension of the right to not judge the other from himself, but from the infinite, and that there enshrines the theory of intersubjectivity (The subject is that there is a lack), and therefore want the other, but the other is reduced by my knowledge of the world, which is limited to my worldview.
Levinas, Emmanuel. Totality and Infinity: essay about exteriority, USA: Springer Science & Business Media, (page numbers in portuguese edition), 1979 (In portuguese: 1980) .
What is peace?
17
May
Rests on our minds the concept of “no war”, or “eternal peace”, either 
than “lasting peace” are the concepts developed in modern times, but were always like this? They need updating?
To answer the question what is the Peace must list at least didactically list three separate concepts historically: the Pax Romana, which runs from the end of civil wars announced by the emperor Augustus (27 BC) and lasted until the death of the Emperor Marcus Aurelius in 180 AD, which is actually the absence of war; peace and tolerance which model is the Treaty of Westphalia (1648) and “lasting” peace our current model.
The period called the war of 30 years (1618-1648), whose background was religious conflict born of the reform, in which the Holy Roman Catholic-Roman family of the Austrian Hapsburg countered the Evangelical Union, arising from religious reform Martin Luther and John Calvin, who wanted the greatest biblical experience, the Holy Roman Empire fragmented into three religions: Catholic, Lutheran and Calvinist, at the end of the war was made a peace treaty in Westphalia province, whose treaty received this name in 1648, the forerunner of the current concept.
We can call this kind of peace of respect and tolerance on which will write John Locke (1632-1704) in the Essay Concerning Toleration (1667) and Voltaire, in his Treatise on Toleration (1763), there were still Republican principles “democracy” and “person.”
The peace model that we have today was born with Kant that can be seen as “the use and prevalence of the reason for the constitution of the individual sphere – the construction of the modern individual – the establishment of public space for discussion and resolution of social conflicts” , advocated by some legal scholars and theorists, that is what I call peace “enduring”.
Our main criticism of this model is first to historical because it is a model based on the moment of creation of a group of nations with diverse cultures and interests, and the second criticism the concept model of “individual”, that is not the specific person.
Idem understand how even the singular individual, and ipse as the person’s identity.
Our proposal of a ontoética is to think such a globalized country, with varied and diffuse interpretations of the human person, their rights and duties before the presence of the Other, from an ethical proposing authors such as Emmanuel Levinas, for whom the abstract individual tends “to an entirely different thing for absolutely another” (Levinas, 1989, p. 21), and Paul Ricoeur that when writing “the self as another” states that “we can not think until the end the person idem without the ipse, even when an overlying the Other, “indicating where to from the ontoética (Ricoeur, 1991, p. 147).
References (in portuguese version):
RICOEUR, Paul. O si-mesmo como um outro. Trad. Luci Moreira Cesar. Campinas: Papirus, 1991.
LEVINAS, E. Totalidade e Infinito, Edições 70, Lisboa, 1989.
The ideal onto-ethics and the current
16
May
German idealism, which Johann Gottlieb Fichte (1762-1814) was one 
of the creators at the time called the philosophical movement, it is also a bridge between Kant’s thought and idealism “pure” of Hegel, from which originates all idealism still present today.
One of Fichte’s thesis was the need for onto-ethics but both ontology as the ethics of his time were already contaminated by Kantian idealistic root, that is, to separate the subjectivity and objectivity in opposing camps.
Having been interested in the problem of consciousness, it creates the concept of self-consciousness, where envereda the path of subjectivism, creating a more connected ontoética death and abstract individual idealism, than a realistic onto-ethics.
Consciousness in the eighteenth century is a quality of mind, covering skills such as subjectivity, self-consciousness, sentience and wisdom, creating a relationship between you and an environment where sentience is the ability to suffer or feel pleasure or happiness.
A current onto-ethics should reference to otherness, the Other as they want Levinas and Paul Ricoeur, meaning their objective social relations and subjectivity at the same time, referring therefore to be, not just their bodies or qualities.
We have written about the relationship between onto-ethics and peace, but out of self-consciousness, it is the consciousness of the other, said by Emmanuel Levinas in his Totality and Infinity work as follows: “in interpersonal relationships, it is not jointly think I and the Other, but to be on. The true union or junction is not a synthetic function, but a face to face joint “(Levinas, 1969).
The Jesuit Father Marko Rupnik make a icon (in picture), is the eye in common divine & homan.
Levinas, E. Totality and Infinity: an Essay on Exteriority, Alphonso Lingis , USA: Duquesne University Press, 1969.
Pacem in Terris, the Catholic view
14
May
The Encyclical of Pope John XXIII, published in April 1963, two years after 
construction of the Berlin Wall and in the midst of the cold war (conflict USSR and USA) and the issue of missiles installed in Cuba that caused tension between the two powers and also around the planet.
The time is another, the Berlin Wall fell, Russia is only part of the former Soviet Union and many countries today can even be thought of as socialists, but some values are fundamental to be reminded of that encyclical.
The first part was a reflection on “rights and duties of man” just as one of the peace foundations, the second between “individuals and public authorities in each political community”, which should always be “geared to promoting well common “, and the third touches on the problems of minorities, political refugees, disarmament and underdeveloped peoples.
But the point of reflection that begins in this third part, and is an essential part of the fourth, said the “existence of international rights and duties, [which] are based on real standards, justice, solidarity and freedom” and finally, world problem.
The fourth part of the papal encyclical analyzes “relations of individuals and political communities with the world community, advocating the establishment of a universal public authority”, said in other words, the idea of a different global governance functions which today holds the UN thinking “freely their duties within the common good” line, and forwards the fifth part to what should be the “Catholic participation.”
It is important because it anticipates a major problem of our time, think peace globally, without forgetting the problems of justice, solidarity and freedom among peoples.
In fact according to many thinkers, this problem is urgent and can not wait for global solutions, for example, to combat corruption, food security, ecological and economic problems that are the basis of many conflicts, and of course the tolerance religious serving fuel the war.
(Português) Reformas pombalinas e a bandeira
13
May
Positivismo e o diálogo cínico
As bases do pensamento jurídico brasileiro repousa em muitos casos no positivismo que não tem nada com a cultura brasileira, com nossas raízes, porém tem muito a ver com o sistema educacional do Marques de Pombal, e as chamadas reformas pombalinas feita primeiro em Portugal e depois no Brasil.
As reformas pombalinas feitas na educação brasileira do ano 1750 a 1777, feita no período colonial, para banir o trabalho missionário principalmente o jesuíta que tem fortes raízes educacionais, e implantar bases iluministas e positivistas na educação de Portugal e também de suas colônias.
Por volta dos anos 1700, D. José I, rei de Portugal nomeia seu ministro Sebastião José de Carvalho e Melo, o Marques de Pombal, visando recuperar a economia decadente, modernizar a cultura portuguesa, criando assim um chamado “Pacto Colonial”.
Fato desconhecido na historiografia brasileira, Pombal declara o fim da escravidão de Índios, principalmente no Maranhão, e com o pretexto que estes escravizam os índios (na verdade eram coniventes com os coronéis), expulsaram os jesuítas, causando aquilo que Fernando Azevedo chama de : “a primeira grande e desastrosa reforma de ensino no Brasil”.
Modificou o ensino e criou as aulas régias ou avulsas de Latim, Grego, Filosofia e Retórica, que deveriam substituir os extintos colégios jesuítas e criou a figura do “Diretor Geral dos Estudos”, para nomear e fiscalizar a ação dos professores, introduzindo um ilustracionismo positivista.
Ainda o verdadeiro problema a se resolver não foi, o ensino fundamental permaneceu desvinculado da realidade, enquanto o secundário e superior busca o modelo do mundo “civilizado” principalmente fundamentado na Universidade de Coimbra.
O lema da bandeira nacional lembra estes fundamentos de um ensino iluminista, mas com bases positivistas, e que é uma redução do lema do filósofo francês Augusto Comte (1788-1857), que diz: “O amor por princípio e a ordem por base, o progresso por fim”, embora tivesse sido incluído na bandeira na Proclamação da República, é colonial e francês.
As FinTechs vem aí
11
May
In defining research Venture Scanner company are empresasFinTech upstarts, made mostly by yo
ung people in more than 35 years and do exactly what a bank does, but with a much leaner structure (which reduces costs services).
Using the latest technology, ensures high efficiency and use greater reach of the Internet, and there are already the world no less than 1,406 fintechs, most of them with less than six years, and an important historical fact is that it was after the global financial crisis .
In 2014, these fintechs since they captured $ 29 billion in investment funds, with much lower rates, and the famous JPMorgan, through its president Jamie Dimon said its shareholders: “Silicon Valley is coming,” they are “bringing a lot of startups with brains and money to change our industry. ”
According to Goldman Sachs estimated that $ 4.7 trillion in revenues of banks can go into the hands of these “intruders”, higher than the Brazilian GDP, so a digital parents coming.
The digital technology has rocked the music industry, transport and film, and now issuing cards, loans and insurance contracts, it is a revolution so.
n 2014, these Fintechs since they captured $ 29 billion with the majority of them came six years ago, not by chance, after the global financial crisis in which JPMorgan was one of the epicenters were born these fintechs, in Brazil there are already some companies, the interest is much better, but is made a detailed survey of the customer.
Ethics in Leibniz
10
May
Within our themes in the field of philosophy we are now talking, about ethics in 
The Monadology, because we believe that the word can give reason to what unites us as human beings.
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No ethics may be impossible to think of a planetary human project, as well as thinking about the future, in a reasonable manner to all, not just layers and powerful nations.
eibniz is complex, according to the Portuguese researcher Olga Pombo, much of his thinking is in his letters that are numerous, and to develop what is ethics in the philosophy of Leibniz, is as a system, let us start from the principle that it as many his contemporaries said “I call maximum” that which contains the complexity that through free will allows us to choose the best of all possible worlds, concept derided at the time by Voltaire, but today can be helpful.
A chaotic scene of politics and Brazilian economy, which is the best of all worlds: democracy, the balance the government accounts, an end to corruption and dialogue.
Leibniz takes the substance as Espinoza, but creates an initial and attach substance, Monad, where we find a relationship with power and ethics, and any order that does not take into account most and also the singularities (not like the term minorities) is not unity, importante in question about “monada”.
Brazilian environment and Espinoza´s ethics
09
May
Baruch Spinosa (1632-1677) was a distinguished thinker of early modernity as
well as Leibniz makes a bridge with the scholastics through a category called substance to stop it substance is what it is, that is, an essence and here is kinship with the substance of Lebniz (1646-1716).
I read this book in my teens, and I found myself a stupid later I read an old book of Will Durant where he said: “,,, Espinosa is not a philosopher to be read, but studied …” and says more front “… do not expect to get the essence in a quick read …” phew that good, was not so ignorant, but it was nice to think that at the time.
It was Durant also gave me the biggest tip to read it that to understand his “Ethics” had to have three key words: “substance, attribute and mode,” and seeing a beautiful Reissue EDUSP (University of São Paulo editor, 2015) on a colleague’s desk, thought was now to reread it, a little less ignorant that almost half a decade ago.
Had a more motivation, which is spoken today of ethics seems a little on the basis of a fanatical fans of a team, then had to rediscover what was my first contribution, it substance is defined as follows: “By substance I understand what is in and of itself it is designed; ie, that whose concept does not need the concept of another thing which is to be formed “(I, definition 3) (EDUSP, 2015, p. 45).
Mode means any particular shape or figure fleetingly reality assumes, oh this is good for my analysis that we are in a very transient form of ethics.
So lack understand the attribute, it is here that he will distance themselves from the scholastic and Descartes, understand: “Why attribute understand what the intellect perceives of substance as constituting the essence of it” (I, definition 4) (EDUSP, 2015, p. 45).
In the period in which Hobbes (1588-1679) defended absolutism, Espinosa was already democrat, to him the purpose of the state was not to avoid war, but promote human goods, and their ethics was that we learn to share the reason (only more democracy leads to it) to the extent that we abandon the enslaving passions (political or partisan fanaticism), the parentheses are our cyclical observation.
