Arquivo para June, 2017
Prayer, meditation and thought
30
Jun
We left the meditation above as a suggestion, when we went to look at it on the
Web already had more than 9 million hits, that’s a starting point.
One can think of prayer as a form of reading or listening, it is the same thing, it will be different only if we use music, but just think that it is another form of listening, perhaps the most primitive, some say that the origin Of the universe was a song, in physical terms is correct because they were waves working as strings (called String Theory) that vibrating in a certain tone gave rise to an electron when vibrating in a certain tone, in another tone gave origin to the subparticles that are the quarks and so on.
We may think that some angel or other entity played music, it is more ontological and more poetic, so at the beginning we should vibrate, reach a certain frequency of vibration, Buddhists say, but it is not very different for Hindus and Muslims.
What about Christian Meditation, then, has its origin in the oral tradition, but in its passage to writing, it suffices to remember that Plato and Aristotle are prior to Jesus, but this comes from Judaism and the Abrahamic tradition (Jews and Muslims too) Whose tradition is oral, but it is also the origin of writing, which is why the gospels, the “good news” or the news as we would say were written today.
It is necessary after reading and meditating, silencing our pre-occupations, our categories, the Greek epoche, Plotinus states in his work of greater influence the Enneads that the Soul and therefore all souls are images of the Intellect, as well as The spoken word is the image of the inner word (it is in Ennead V. 1).
In this way, on the one hand, it is a reality similar to the Intellect and, on the other, inferior and derived. It is endowed with intellection, but the intellection that is its own is inferior, discursive, but it already foresees the written form, the important one, however where it is dragged in the middle:
“Since the nature of the soul is one and in it there are many powers, sometimes all of it is carried to the noblest of itself and of being. Other times, the worst part, dragged down, drags the middle “(it is in Ennead II, 9, 2, 4-9), it is necessary then after reading to meditate until reaching the thought / knowledge, to become aware of the meditated.
The written tradition allows us to archive, store the meditate, think and be able to “remember” what was important to us there, then register in written form, today we can record the voice, or even make a video immediately.
Jesus’ disciples asked him to teach them how to pray, remembering the oral tradition of their ancestors, and the prayer given by the master was the Lord’s Prayer, to recognize that there is someone (or something) above us who guides us together: Our Father, who art in heaven, “whose name is blessed, sanctified, and we must conform to this collective design to do his “His will “, also reminds us of our material things “daily giving us our bread ” ..
Our offenses, just as we forgive those who have offended us, “and finally he delivers us from so many evils: injustices, desmandos and useless wars that we see through every country and every globe
The beautiful, the contemplation and the meditation
29
Jun
In times of anxiety and consumption, the digital world is not responsible for this,
but the emptying of being does not have time for listening, contemplation and meditation.
They are not exclusive fields of what is religious and not even in this field is always the contemplation of the beautiful and the meditation on the deeper meaning of the relationship between beings, between beings and things, what matters is not quality, but quantity.
As in everyday life we are accustomed to mere consumption and satisfaction, we never come to inquiry and contemplation, since these are not dedicated to mere consumption and not even to what is useful, as we have said in previous posts, it is necessary to silence the soul for See and listen to what is in a work of art, a poetry or a meditation.
It is not only a question of simplifying, but of deepening and allowing oneself to be invaded by the new, the beautiful and the inquiring, who we are? where are we going ? What do we do and why do we do it?
To quiet anxiety, to find moments of inner and outer silence, to allow oneself to invade the beautiful, and finally to produce an environment conducive to beauty, art and poetry.
Everything seems contrary to this, but Heidegger warned there is a use that is not always considered in language, which is the use of poetic language, one could say inclusion in language not in the style of poetry, but itself as a Form of articulation of language.
To consider meditation as a form of preoccupation deeper than the mere consumption of questions, relationships and even objects (the object of art is considered here) and make us capable of arriving at the new, the new mediations and even the new relations Ontological.
If beauty can be saving for the world, it is necessary to meditate on what is beautiful, in order to arrive at a historical awareness of what it represents as a transforming agent.
Digital art, meditation and future
28
Jun
One of the most radical exhibitions of digital art by Nicolas Maigret and 
Brenda Howell, titled “The Pirate Cinema“, uses P2P bit-stream system exchanges and screens where the user is required to download and the sources of the movies, with the IP (Internet address) shown in the right corners of three screens, the environment being chosen for the art project “Torrent Freak”, and can be viewed online through the link of the exhibition.
The shallower concept of digital art is the one that can be found also in Wikipedia, which says that is the one produced in environmental computational graph, also there is quoted the definition of Wolf Lieser, according to which: “They belong to the digital art the artistic works Which, on the one hand, have a specifically media visual language and, on the other hand, reveal the metacharacteristics of the medium “, which is larger than the previous one.
But they both reject a much more complex concept that preceded it: what is art? Was there a metaphysical, symbolic or linguistic purpose in art? Or something else yet?
We have already clarified the false dichotomy between objectivity and subjectivity of art, also the dichotomy of utility and uselessness, since it depends only on the perspective of reading, see the source of Duchamp, and still have more the question of metacharacteristics, said above, but in the Truth is not the characteristics that are outdated, but the very medium that is a metame, ie, can happen in an indirect way all previous arts.
Examples of these meta-medias are digital photographs immediately revealed and easily worked by software, editions of videos and textual production in any style.
The question of the technical reproducibility of the work of art must be understood to be prior to the digital age, the work of Walter Benjamin, who died in the midst of World War II, already defined the new profile of pre-digital art: “The extraordinary growth Which our media have experienced in their adaptive and precise skills, impose significant changes in the near future to the ancient industry of the beautiful, “quoting Paul Valery in his work Pièces sur l’art (pp. 103-104), so it is not this Which differs from digital art.
Perhaps a still little understood connotation of these meta-midias is their ubiquity, that is, the multi-presence, and this may accelerate the process of contemplation of art, of course some question whether this is art, but time will say that it is and still more the public Growing, as shown by the popularization of, for example, photographic art, in the billions of Instagram users, with undoubtedly artistic photos, not all of them of course, but in the thousands.
If the contemplation of the beautiful leads to meditation then it may be a time of meditation, although some may say that it is liquid, perhaps because it is not useful, it will use good videos to relax can be useful.
Neither objectivity nor subjectivity just beauty
27
Jun
The fact that the contemporary world finds no space for silence, for listening and 
especially for contemplation, the mere fact of admitting that there is the beautiful even without any belief, is the fact that we cling to the tensions between subject and object, now Projected on the object, sometimes projected on the subject, but without the “world of objects” is an abstract.
Among the three most beautiful phrases about art encounter: “Art says the unspeakable; Expresses the inexpressible, translates the untranslatable “of Leonardo da Vinci, but on the beautiful expression of art I find the phrases between the ones I most appreciate and perhaps the most quoted, of Victor Hugo:” the beautiful is so useful with the useful, Sometimes even more “and Dostoevsky:” beauty will save the world ”
The fact is that art is always expressing what everyone sees according to necessity and utility: the new, the beautiful and the unprecedented, following the line of da Vinci, and following the line of Victor Hugo the useful of the seemingly useless, Marcel Duchamp, by placing a urinal on his head and calling it “The Fountain” (1917), revealed the double face of utility, or perhaps the uselessness of what we call useful, then it can be said that art is paradoxical.
The modern utilitarian philosophy will say that the beautiful is the concept related to certain characteristics visible in the objects (or beings), nothing differs from the concept of property and the aesthetics would be only and exclusively the character of the object.
Schopenhauer criticizes Kant in saying that he does not correctly establish the content of the a priori “common frontier” of subject and object, for in the first place he does not recognize the “first, principal and most universal” form of representation, namely, that of being Object for a subject (of the Objekt-für-ein-Subjekt-Sein) before talking about the beautiful.
According to him when we preach something beautiful (schön), we say, in objective terms, that in him we know “not the particular thing, but the Idea”. However, since any particular thing is the objectification of an idea, at first it can be known in everything, as the philosopher concludes: “Everything is beautiful”, but for him everything is a part of the Will and not of Being.
The work The origin of the work of art, fruit of three lectures given by Heidegger in 1939, but the book was only published in 1950, with translations into the Portuguese of the 70s, will develop according to three aspects: the thing, the truth and The art-poetry.
For truth he takes up poetry or “alethéia,” a phenomenon from which being (of men and things) comes to the fore and gains meaning, already the expensive concept thing to his master Edmund Husserl, to return to itself and do it with Poetry, not as a literary genre, but Poetry is rather the movement from which things arise, it is the movement of production from where it happens to the unveiling of the being making it gain body and meaning, art is then unveiling, happening Or a new “appear” of the thing happens.
Exemplifying: A stone before being an art, it will be the thing-stone transformed into thing-art through the “artifice” of the artist and is the soul of this one who, only going beyond the limits of his body, gives life to the stone and transforms it into art, In this stone is then ontological.
Rodin’s phrase: “I choose a block and I take everything I do not need from it”, or from Michelangelo to the statue of Moses: “Why not talk?”.
Twitter will compensate use of Periscope
26
Jun
A reaction from Twitter’s Periscope, which allows YouTube videos to be streamed on microblog, 
YouTube’s Alphabet competitor that has released live video streams to mobile devices with users of more than 10,000 followers, can leverage digital currency compensation using apps .
In 2015 when Twitter launched Periscope, the growth of broadcasts was progressive, according to the company the volume reached 77 million hours of live videos in the first three months of 2017, high volume, but there is no information on views. Alphabet’s YouTube Alphabet, in addition to the requirement of more than 10,000 followers, has expanded its own offer to help online artists make money, but Twitter wants to compensate ordinary users, but fan fees for artists only.
However the digital monetization of these systems could affect the use of digital currency, leveraging it for other services. How to leverage business?
According to The Verge, Periscope will allow tags to be added to the application’s custom hearts in real-time streams, alongside the normal multicolored hearts that appear when the viewer presses the usual “like” button.
The first American franchise is Fast and Furious, with “like” adding its “F8” colored logo, other brands will be able to use, the service for the moment only in the USA can arrive soon here and other countries.
Identity, dialogue and transparency
23
Jun
Three elements that seem distinct are in deep connection in a globalized time, 
which is reflected in the incomprehension of the emergence of a certain form of nationalism, see the US and French elections, Brexit in England, but on the positive side of the dialogue is exactly the Understanding of which cultures have roots in originating societies.
The confusion that we can see in Brexit now that the first deals begin to be negotiated is that from the economic point of view is a complicating element while in the aspect of immigration and relationship between nations is a very high tension.
Identity means to be aware of identity, and we have already done in several posts the analysis that is necessary for this awareness the dialogue with the different, since dialogue with equals is monologue, it can be said that the deeper the dialogue with the Other, The more you are aware of your own identity.
Transparency is the complicating element, so we said above that there is “a certain kind of nationalism” that sees only the pairs and never the different ones, it is a kind of closure that does not lead to greater identity because it is not transparent and authentic with itself and with the Other.
It is necessary to distort facts, to work with the relativism of truth and mainly to resort to prejudice, and all this leads to an absence of transparency both in the individual and in the social field, what is wanted is to shape society to a national mirror, inconceivable In an era already globalized, with people walking all over the globe.
What we see with the lack of transparency is an inevitable polarization in prejudices and ideologies, which is conceivable at an early stage of dialogue, but impossible to build relationships in a time that demands increasingly broad and open relations.
It is possible to make the discourse that the conflict is necessary, but where it should move, to the closing in groups and bubbles, because the fragility of this discourse is evident, of course it is possible that in a point of the dialogue the tempers become heated, without the Fusion of Horizons and a walk forward an epoché (put in brackets), open the ears to the listening of the Other
Identity, dialogue and transparency
22
Jun
Three elements that seem distinct are in deep connection in a globalized time,
which is reflected in the incomprehension of the emergence of a certain form of nationalism, see the US and French elections, Brexit in England, but on the positive side of the dialogue is exactly the Understanding of which cultures have roots in originating societies
The confusion that we can see in Brexit now that the first deals begin to be negotiated is that from the economic point of view is a complicating element while in the aspect of immigration and relationship between nations is a very high tension.
Identity means to be aware of identity, and we have already done in several posts the analysis that is necessary for this awareness the dialogue with the different, since dialogue with equals is monologue, it can be said that the deeper the dialogue with the Other, The more you are aware of your own identity.
Transparency is the complicating element, so we said above that there is “a certain kind of nationalism” that sees only the pairs and never the different ones, it is a kind of closure that does not lead to greater identity because it is not transparent and authentic with itself and with the Other.
It is necessary to distort facts, to work with the relativism of truth and mainly to resort to prejudice, and all this leads to an absence of transparency both in the individual and in the social field, what is wanted is to shape society to a national mirror, inconceivable In an era already globalized, with people walking all over the globe.
What we see with the lack of transparency is an inevitable polarization in prejudices and ideologies, which is conceivable at an early stage of dialogue, but impossible to build relationships in a time that demands increasingly broad and open relations. It is possible to make the discourse that the conflict is necessary, but where it should move, to the closing in groups and bubbles, because the fragility of this discourse is evident, of course it is possible that in a point of the dialogue the tempers become heated, without the Fusion of horizons and a walk forward an epoché (put in brackets), open the ears to the listening of the Other
IoT and data security
21
Jun
Many aspects of data security have been developed, but there is a maxim of computing
that states that no system is totally secure, and if we anticipate an exponential growth of connections to the Internet of Things, it is a fact that the security problem also has a growth In this proportion.
While the world of IoT has arrived (smartphones, watches, TVs, cars, glasses and other gadgets, we can say that there is a really safe IoT platform with simple operations.
To the experts, one of these basic security features is data encryption, but it must be added to the Big Data treatment, since this for the current data volume is almost indispensable, with IoT being compulsory.
IoT devices transact tons of data, cryptography is already an obvious aspect of these data, but it is still rarely used, let alone if we think from end to end, ie from producer to consumer of data, and so IoT is more gloomy.
With the advancements in quantum computing, cryptography may also not be enough to protect vital data, since quantum computers can discover cryptographic keys even faster, and algorithms though efficient now, there is no totally secure, cryptographic keys with Use of quantum computing will be more quickly opened, and while most hackers do not have access to this level of computing we can be sure, but for how long?
We must begin by rethinking two issues, BigData’s data processing and quantum-computing cryptographic keys before these features are in the hands of hackers.
Privacy data, often vital for certain systems, are and will be in check more and more
Between the public and private spheres
20
Jun
The term “public sphere”, popularized by the concepts developed by 
Jünger Habermas (1929- ), especially in the book published in 1962, “Structural Change of the Public Sphere”, which is a translation for the German word, Öffentlichkeit, substantivation of the adjective öffentlich ). “Publicity”, which is also used in a certain way also as “making public” Publizität is in turn a term used to make public certain court debates.
The theme is again relevant not only to the situation in Brazil, but also to the use of “publicity” in both Trump’s campaign and Marie Le Pen’s campaign, in addition to countless cases of corruption allegations in Brazil and other countries in America America and the planet.
The general idea of Habermas, roughly speaking, is that critical advertising is subverted by advertising / propaganda, where public opinion becomes manipulated both by the mass media and by party and administrative policies, but the term Should not be confused with the public / private difficulties of the state.
Subsequently Habermas relativized the term, because political and social experiences that denied a total depoliticization of the public sphere also show curious facts as a certain return to nationalism, and the question of public transparency is questioned.
What made Habermas later develop the idea of the communicative action, consecrated in the book (in some editions like the English in two Volumes) “The theory of communicative action”, published in 1984, but what neglected that also there was needed a repair , Placing the question of the “new intransparency” where, while admitting utopian exhaustion, he sees a horizon where there is some fusion between utopian thought and historical consciousness.
Habermas cites the utopian scenarios of the Middle Ages: “Thomas Morus and his Utopia, Campanella with City of the Sun, Bacon with his New Atlantis,” its modernization in modern times by “Robert Owen and Saint Simon, Fourier and Proudhon rejected violent utopianism” , And there is an update with “Ernst Bloch and Karl Mannheim” which in Habermas’s view “purified the term’utopia ‘”, but neglects the analysis made of Manheim by Paul Ricoeur in courses made at the University of Chicago in 1975, which later became Book: “The ideology and the utopia”.
Ricoeur’s analysis shows that ideological distortion is based on considering only the symbolic structure of social life, generally viewed from the perspective of justifications and identifications of social groups, although necessary, is not enough to make projections for the future, where The use of transformative social innovations and agents is necessary.
HABERMAS, J. The new intransparency. In: New Studies CEBRAP, nº 18, set. São Paulo: Ed. Brasileira de Ciências Ltda,
Between public and private: transparency
19
Jun
The term seems a slogan of political propaganda, and in fact it may be, the idea that everything
can be revealed and the control of apparatus, especially presidential, about what can and should be disclosed can contrary to what many announce, be strengthening services The disappearance of privacy, the collapse of trust, and crucial aspects of maintaining democracy and economic control.
Byung-Chul Han’s book is a denunciation that the ideal of transparency can be as false as the worst utopias and modern mythologies: mistrust of everyone and lack of privacy by a “homogenization” of the interpretation of the facts.
Anyone with suitable instruments can get information on almost any subject, provided they have instruments and often economic strength to do so, and this already reveals one of the possible manipulations.
Powerful groups, dangerous groups and mainly malicious politicians can use the information available to make inappropriate use of the information available.
After publishing The Society of Toughness and The Agony of Eros by the German-Korean philosopher Byung-Chul Han, he enters another crop.
Transparency Society is a translation of Miguel Serras Pereira direct from the German text Transparenzgesellschaft, originally from Byung-Chul Han. In Portugal, the book was published in September 2014, in the collection Antropos, by the newspaper Relógio D’Água.
Byung-Chul Han denounces in this book: “The Transparency Society” (Lisbon, Editora Espelho d’Agua, 2014) is that total transparency is a false ideal, and according to the strongest and most dangerous author of contemporary mythologies, reveals his naivety and Strangeness “when he arrived in Germany: Philosophy knew nothing. I knew who Husserl and Heidegger were when I arrived in Heidelberg “(HAN, 2015).
He criticizes what he calls “transparency is devoid of transcendence” (ibid., P. 59): “Positive society avoids any kind of play of negativity, since it holds communication. Its value is measured exclusively in terms of quantity and speed of information exchange. The mass of communication also increases its economic value. Negative verdicts cloud communication (HAN, 2015).
What remedy, there is information that should remain private, but which? Who will control them? These are the questions that must be answered.
Han, B.C. The Transparency Society. CA: Stanford Briefs (first , 2015.
