Arquivo para May, 2024
There is a voice of truth
17
May
Although it is a preceding chapter in the book “The Heart of Heidegger”, chapter
IV “Voice” could be a conclusion by Byung-Chul, however this is correct as it would not be a Heideggerian conclusion, the epigraph which is a quote from the book of Kings to the prophet Isaiah is symbolic: “Go out and stand on this mountain before the face of the Lord… and it came to pass, when Elijah heard it, that he wrapped his face in his face […]” (Han, pg. 107 ).
He searches the “series of indications” in Heidegger’s “Four Seminars”, the first is listening than writing, he proposes that there is a connection with metaphysics, while writing is fixed in “logocentrism”, he puts the listener in an affective tone of the appropriating event? And he responds with Plato’s speech about writing as “betrays the living and animated speech of the wise man” (Han, pg. 110), as it withdraws into interiority in time, differs from Hegel who sees “the truth of space” , interestingly the one who claims the story.
“The voice also fulfills the need for an unobstructed interiority, undisturbed by an exteriority” (Han, pg. 111) and it is important that “It creates the appearance of an absolute unworldly interiority” (pg. 111) and it is not about of the egocentrism of Cartesian reason, and of idealism: “hearing-oneself-speak, the fundamental formula of subjectivity, does not do justice to all the phenomenality of the voice” (pg. 113), it questions the narcissistic economy of the mirror.
The flute and the voice for Plato and also in Aristotle are very similar to the human voice, Aristotle wrote: “Now, the singing and the sound of the flute mix as a result of their similarity […]. Furthermore, the flute, due to its sound and its similarity (with the voice), can hide many errors in singing […]” (Aristotle apud Han, pg. 116).
The Being-there of Being and Time (Heidegger) “certainly cannot be suspected of narcissistic blindness. Being-there does not settle inside without windows. Existence means being-outside” and goes beyond “Being-there is at home outside the world” (Han, pg. 118), but neither Heidegger nor Han go all the way in this elaboration, that is, being at home and outside the world world what they really are.
They identify that “being-there relies on the voice that propagates”, and that the “strange voice” reveals itself as belonging to being-there (Han, pg. 119), and who is “the one who calls and the listener are identical” (pg. 119), and who is “the one who calls and the listener are identical” (pg. 119) since “this voice does not carry any meaning, any concept” (pg. 120).
This unity of Being and Being-with-Other cannot be achieved without this true non-egocentric, non-polarizing and non-individual spirituality, a trinitarian concept is needed, that is, there is a third Person who unites the ear and the listener in one thing There is only one final point missing in this conversation between Heidegger and Byung-Chul (in the image the painting by Tsherin Sherpa (Nepal), Lost Spirits, 2014.).
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Reason and division
16
May
As said in the previous post, the subject of idealism
“has no fear”, says Byung-Chul “in this space without shadows of transparency, evacuated by the ray of certainty, there is neither surprise nor fear” (pg. 263), the author also rereads Descartes who “projected from his insatiable need for security is sterile, ghostly and uninhabitable” (pg. 263) and this “compulsion for security” leads to the dark, and even Kant’s correction that is saved by “repelling” and “ reinterpret” the imagination (pg. 266).
But reminds Byung-Chul that Kant in his Foundation of Metaphysics looked at the unknown dimension of human existence, the “disquieting unknown” although he is trapped in the “subjective deduction” that leads to the obscure, and recognizes “that it tunes us with the terrors of the abyss ” (Han citing Kant, pg. 267) and that in the “inner horror” “that every mystery carries with it” (pg. 267) and that it is in this “nakedness of anguish” that transforms the subject’s vulnerability.
In Being and Time, Han explains, “anxiety does not bring being-there to the proximity of the ecstatic amplitude that he sees in the late Heidegger”, nor to the proximity of “alienation” from “courage towards the abyss”, and Han concludes: “anxiety wrests the existence of the domestic order from “relational completeness”, taking it to the “region”, to the “world as such”, but at its center resides the self” and here explains the anguish: “Anguish it only leads to hypertrophy of the self” (Han, pg. 268).
Heidegger made an essential ontological discovery, where the rupture of the subject is “the being-there is what calls and the called at the same time […] what calls is the being-there that […] is distressed by its power to be” (Han citing Heidegger, pg. 269), in this “a negotiator’s soliloquy” takes place, but it is conducted between two selves, that is, between the impersonal self and the authentic self” (pg. 269), This division occurs both within the being-there and in the reaction with others, “out of anguish at the voice of the other, the being-there covers its ears” (pg. 269).
Thus this division or disunity arises within man, and it is in this “strangeness of being in suspension, in which being-there can approach a growing lack of foundation” (Han citing Heidegger, pg. 270), it is “in anguish that a certain epoché occurs”, the suspension of phenomenological judgment of Husserl, professor of Heidegger, in it the network of references, woven by the purpose of “for what”, the totality relates and its intersubjective implication collapse, in my conclusion here, unity is born and lives in it.
This conclusion, which is neither Heidegger’s nor Byung-Chul’s, is possible because the latter writes: “they are in a certain way “bracketed”, the “neutral” Impersonal and its “dictatorship” are “inhibited”, this “collapse of the world” (Han, pg. 270), reduce “being-there to a solipsistic sphere of being, a sphere of the “pure ‘fact that…” of one’s own isolated condition of being thrown” (pg. 270), it is “the residue of the epoché, the authentic self, marks the center of gravity of the ‘there, from which the world that has slipped away must be recovered from nothingness or must be filled explicitly with the “stability of the self” (Han, pg. 271) .
This division resulting from reason prevents a true ontology, see that Heidegger even uses the word “dictatorship” of certainty, of the self, of the empire of pure reason where there is no room for the enigma, the doubt, the mystery and the completeness of the being, then it is reduced to “anguish”, part of life, but in which being-there must not stop, nor “collapse”.
Reason, or the criticism of pure reason, is not exhausted in itself, it contains anguish, it needs uncertainty, mystery and full “inner” life.
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Resistance of the spirit: overcoming anguish
15
May
Despite being written well before the current
crisis, Byung-Chul’s reading of Heidegger shows an extraordinary knowledge of current affairs and proves that in fact this crisis was born from a profound crisis of thought, the central chapter on “Heidegger’s Heart” points out for anguish and terror, speaking in advance of the current polycrisis.
It starts with what is the current central focus: “a basic principle of the economy is security” (pg. 257), and as it should be, it goes to the heart of current thought, which is idealism and its poly-ideological ideologue Hegel, quoting Bataille: “Hegel, I imagine, reached the extreme. He was still young and thought he was going crazy. I even imagine that he invented the system to escape. […] Finally, Hegel returns to the seen abyss to annul it. The system is cancellation” (Bataille, apud Han, pg. 258).
“The Hegelian subject longs for the position of power of the conscious author, who is troubled by no uncertainty, nor threatened by any destiny” (pg. 260), the idea of hope and spiritual resistance (his spirit is the taste for power), “it is not bowed by the rigid and indeclinable presence”, “negativity is welcome as a leaven of truth” (pg. 261) and thus it is more about destroying it than affirming it as hope and vision of the future.
In it, the negative is articulated as the “feeling of violence” (Han citing Hegel), which drags consciousness from one death to another (Han, 261), and war is inevitable.
It was not the owners of power and its imperial articulation who created feelings of war, the idea of violence is inherent to idealist thought, in it the “subjective interiority, which suggests absolute knowledge” (pg. 260), Hegel finds salvation in system, “kills” the “insistent plea” and becomes “modern man” (pg. 261).
Apparently the “subject is not afraid”, “the enigma gives way to the rule” so there is no place for mystery, for the divine and for eternal life, being in the world means being under the rules of violence, indifference and death.
The resistance of hope is being in coexistence with idealistic reality, having a true asceticism that longs for true joy.
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Asceticism and social ascension
14
May
The idea of ascension is linked to growth on the
social scale, but this type of ascension does not refer to asceticism, that which morally and virtually (in terms of virtue) someone elevates.
The idea of access to social goods and public visibility is also not linked to asceticism, we live in a time in which social notoriety through modern digital media resources, advertising and the cultural industry have existed since the beginning of the last century, does not indicate a spiritual and moral asceticism, often being exactly the opposite (in the photo Philosopher in Meditation by Rembrandt, 1632).
The times of education for sociability, empathy and the common good are distant, now there is a confusing scenario where public visibility is mixed with sociability, empathy with modern mythology, there is no space for depth of thinking, or for astonishment. If faced with dark facts, everything seems to become a meme and reason for bad politics and bad social practices of polarization often justified only by “us against them”.
It is almost impossible to talk about asceticism in such a strange and exotic universe, not to say something more serious, it is not a question of returning to children’s stories with moral lessons or fantasy stories of kindness and innocence in a difficult and competitive world, this is also harmless However, if we do not rise spiritually we become worse and less humanized every day. An asceticism that takes us to a higher level of civilization is not only desirable but also makes the civilizing process possible and more fruitful for everyone.
When talking about a despiritualized asceticism, Peter Sloterdijk highlights the “exercise society” that is more destined for tension and competition than for leisure and human and social progress for all, also Edgar Morin when talking about resistance of the spirit, talks about a stance of hope contrary to the social polycrisis we are experiencing.
The reading we are doing of Heidegger read by Byung-Chul Han, penetrates this spirit: “Modern man”, the consumer of beings, staggers because of his “drunkenness of experiences” (pg. 243) from one unusual thing to another , it lacks the ascetic look of “astonishment” (pg. 244), that is, not acquiring anything unusual as fact.
This look of amazement that comes from Aristotle’s philosophy, capable of capturing our attention in the “untrodden space between” (pg. 246) that is capable of reviewing the “middle”.
There is a “suffering” in this that is an imprisonment of “not knowing how to get in or out” (pg. 247) and in such suffering there is a correspondence with what must be captured, what must be learned where “thinking is a capturing that suffers” worked by Heidegger to allow man to think between beings, which takes the affective tone.
When also criticizing the child’s astonishment, which he calls the first beginning, he emphasizes that he is not in this first house: “sustained breathing can mean the trans-epochal a priori of thinking”, (pg. 249).
Byung-Chul remembers that Lévinas dedicates his “main work” (as he considers it): autrement qu’etre or au-delà de essence (beyond being or beyond essence) to astonishment, which frees the imprisonment of the self to the in-itself (a category dear to Hegel), which places the self in “a passivity that is more passive than the passivity of matter” (pg. 250, citing Lévinas).
Although he recognizes that there is this astonishment in postmodernism, Lyotard reminds us (Das inhumane, pg. 163) quoting Boileau in “The sublime and the avant-garde”, the “sublime is, strictly speaking, nothing that can be proven or shown, but something wonderful that grabs, that shakes and that moves with sensitivity”.
He concludes this chapter, which he called “The Sustained Breath”, that “astonishment imposes silence on the subject and his work of synthesis”, and concludes: “It is a breath of thought that perseveres before synthesis, without stopping thinking” ( p. 252).
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Is hanging by a thread from a civilizational disaster
13
May
Despite the immense damage already caused by wars, we highlight those
that directly involve the imperialist powers, but we do not fail to look at “smaller wars”, the tone of the discourse of the forces involved, especially NATO and Russia, increased last week.
Russia says it is ready for a direct confrontation with NATO, accusing it of already being present in Ukraine, which was practically confirmed by Polish Prime Minister Donald Tusk, when he declared: “NATO today is helping as much as it can. Without NATO help, Ukraine would not be able to defend itself for so long,” and added to journalists: “Well, and there are some troops there [in Ukraine], I mean soldiers. There are some soldiers there, observers, engineers. They are helping them”, which is a confirmation.
Russia recently carried out military exercises with nuclear weapons, Russia and the USA together have more than 10,600 of the world’s nuclear warheads, out of the 12,100 that exist, followed by China, France and the United Kingdom, a provocation of this size is dangerous.
In the Middle East, Israel threatens to invade Rafah (in the photo above), the last border for Palestinian refugees, with more than 1 million people there and it can be said that now half of the population of Gaza is there, various political and diplomatic forces try to dissuade Israel from carrying out the invasion.
Diplomatic talks for a ceasefire have been going on for months without any results, Egypt and the USA are at the forefront of forcing an agreement, even if American troops support Israel, the humanitarian disaster would be immense as it hits the refugees hard.
There are dialogues, statements by forces for peace, however, those who take a unilateral position must understand that they increase the strength of the conflict and there is no neutrality, yes there is no neutrality in the humanitarian sense (always defend life), but politics is polarizing.
Edgar Morin talks about resistance of the spirit, other authors talk about truce, we posted last week about the “tonality of affection”, one that is neither plural nor polyphonic.
Ascension and non-presence
10
May
Reading this book by Byung-Chul Han, “Heidegger’s heart: on the concept
of affective tonality” is different from the author’s other “essays”, it reveals a first foray into the philosophical world, far from being a treatise, there are already connotations of an original thought.
In times so scarce of authentic thoughts, we are under the crossfire of the new and old Hegelian idealism, and the author demonstrates this not through historical critical analysis, but through what goes deeper into thinkers such as Kant, Hegel, Derridá and his master P .
I would say that the apex, according to my reading bias, is in Lévinas’ analysis, when quoting him on page 68: “The ‘imaginary destruction of all things’, Lévinas’ Epoché, is not followed by a total absence of being ” … “against all formal logical imperatives” (pg. 68), which is reminiscent of Barsarab Nicolescu’s third inclusion, in allusion to quantum physics, is a new logical threshold.
And he continues “There is no longer this or that; there is no such thing as anything. But universal absence is, in turn, a presence, an absolutely inevitable presence” (pg. 69 quoting Lévinas again: “The existence of existence”).
Lévinas even suggests the real experience of this “Il y a” (beeing* in French, his native language), this nothing does not indicate a noun and as such is a “not something” (reminiscent of Han’s non-things), this “ghostly” presence (Einstein called the included third of quantum physics this), “being remains as a field of force… returning to the heart of it from the negation that removes it, and to all degrees of this negation” (again quoting Lévinas, pg. 70).
The suggestive potential of “Il y a” is elevated by logical dissonance: “Obscurity – as the presence of absence – is not a purely present content. It is not about a ‘something’ that remains, but about the very atmosphere of presence, which can certainly appear much later with a content…” (pg. 70, also citing the work of Lévinas).
The ascension of Jesus (photo picture of tiles, Portugal), a global festival this week in many Christian countries is even a holiday, in the light of this ontological vision it can reveal a theological reformulation, because in the biblical reading his departure and absence corresponds to the coming of a third person of the Trinity: the Holy Spirit.
Thus in John 16:13 we read: “However, when the Spirit of truth comes, He will guide you into all the truth; for he will not speak for himself, but he will say everything he hears and will reveal to you everything that is to come”, and in this way he will reveal the truth.
This onto-theo-teleo-logical truth must include a trinitarian logic: the Included Third.
* being in general (ontologic)
Han, B. C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Affective tone and asceticism
09
May
After a digression on Being-there, objectivity and subjectivity in authors other than Heidegger (it is typical of idealism), Byung-Chul Han returns to the “affective tone” on page 28 in the Brazilian edition, the “how it is”, “it is not an inner landscape of the soul that closes behind the skin and never emerges into “objective” space. Its site is “further out than an object can ever be” (pg. 58), which could be anticipated if it weren’t for the dialogue.
To understand this different form of ascesis, contrary to the distance from the object that idealism proposes, the affective tonality “possesses an a priori anteriority that is not, however, attributable to the transcendental capacity of the subject, a pre-vision that sees before the object be outlined” (page 58).
Understanding objects as “beings”, “letting entities be, which is an attunement, penetrates and precedes all behavior that remains open and develops” and “the opening of entities in their totality does not coincide with the sum of currently known entities” (pg. 58), so any rationalist analysis is fragmentary and does not “see” the entities.
And furthermore, the “in the midst of beings in totality” is not verified by any reflection, so the thematization itself, “which always proposes an original scenario” is already an interpretation (pg. 59).
The affective tonality opens the space of there, according to Han, “which floods consciousness and which must be given in advance so that it can begin its thematizing work and discourse, and concludes with a quote from Heidegger: “Consciousness is only possible on the foundation of there as a derivative mode of it”.
Thus “the a priori event already presupposes an interpretation, and this temporal difference, which is placed before the interval of countable time, remains constitutive for the difference between being and being” (pg. 59), which is why ontologically the difference exists and not the idealistic separation as idealism supposes.
Thus, true ascesis is not a separation of the world (objective and subjective), but in the world through the difference between being and being, only a divided ascension (through death) can definitively separate being from being, thus we are in the relationship of an “affective tone ”.
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Plurality, polyphony and tonality
08
May
Although Byung Chul Han in his reading
of Heidegger and his affective tonality, describes plural democracy only in passing, when commenting on “polyphony” that Derrida opposing “totality does not exclude tonality. The juxtaposition of notes would be equivalent to the monotony of a disturbed heart, which would certainly be distinct from the atonal heart” (Han, 2023, pg. 16).
To better develop the question of the state and its plurality, Heidegger approaches the “art of living… limited where the world begins to be populated with the hearts of others, where we no longer find ourselves in proximity to the aesthetic” (page 17 ).
It will explore Hegel’s conflict of hearts that he intended to resolve dialectically and does not appear in Heidegger (pg. 18), his “poetics” is not identified “with the politics of the heart” (idem).
After the failure of the subject of Faustian pleasure (Hegel quotes Goethe’s Faust), Hegel, when opposing the particular with the universal, does not find himself again in the “universal order”, this immediate opening of the heart to the universal, the universalization of the heart makes self-consciousness “go crazy” and cause a head-on collision between the universal and the particular that splits consciousness (pg. 18).
Generating this “singularity of consciousness, which wants to be immediately universal” results in schizophrenia (pgs. 18-19), is a fundamental excerpt from Byung-Chul Han capable of explaining even the great wars and the global war moment.
She shows what happens to hearts with the “pulse of the heart” towards the universal, which turns into “the fury of a wild presumption”, postulates “the madness of the world order” (pg. 19), the effective heart is repressive , is effective by repressing other hearts.
The circumcision of the heart of the particular by the “spirit” (claimed by Hegel), suppresses the particular in favor of the universal, “knowing the law of the heart as the law of all hearts, and the consciousness of the Self as the recognized universal order” (Han quoting Hegel, pg.20).
Heidegger opposes the law of the house (oikos), of the domestic fire beyond the dialectical economy, it “must not step on the stage of speeches” (Han, pg. 21), this “dispute without war” (in Hegel’s view) does not bears no family resemblance to the conflict of speeches (pg. 21).
“Hegel’s heart, which in the third part of the Encyclopedia becomes the seat of sensations, lacks all objectivity and universality” (Han, pg. 22), in it Hegel’s “blind heart only knows how to express something “singularized, contingent, unilaterally subjective” … “it is a merely subjective reaction to external sensation” (pg. 22), and Han gives the antidote, calling it a gift.
The Being with a gift is the “singular par excellence, which, in its singularity, is solely the uniquely unifying one, before all number”, the impossibility of number nullifies the economy of exchange (pg. 25).
What must be taken back must be given as a gift, it is necessary to keep this gift away from the economy of exchange, to release it from the economic circle of exchange”, this is the principle of affect.
Han, B.C. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Ontology, Kant and affective tone
07
May
Like a good Oriental man, although based in Germany, Byung-Chul Han starts his analysis not from the objectivist, materialist and substantialist´s perspective of the classic authors of Western philosophy, but from the perspective of what he will call “affective tone” in Heidegger.
His book, different from others that I consider essays, analyzes “Heidegger’s heart: on the concept of affective tonality in Martin Heidegger” (Ed. Vozes, 2023), with this new, human and I would even say spiritual analysis of the core of philosophy western.
Part of a concept dear to Judeo-Christian civilization, which is that of circumcision, but circumcision of the heart and not of the failed organ (the skin attached to the beginning of the penis), it is necessary to remember that although it is a male organ, it is an emblem of power, of authority and desire, was culturally a warlike culture.
Apart from his religious vision, he has a spiritual sense for the whole society, contrary to what Han will develop, which is the circumcision of the heart, that which modulates and governs affection.
It begins with what is the root of Eurocentric culture, starting with Kant’s hypochondria, which he confesses in his text “Conflict of the Faculties”: “because of a flat and narrow half-chest, which leaves little space for the movement of the heart and lungs, I I have a natural predisposition to hypochondria, which in previous years bordered on the boredom of life” (Han, 2023, pg. 8), and then develops “yearning expands the heart, makes it define and exhausts the strength” (pg. 9 ).
This longing, you will say, is not also painless for Heidegger, but according to this author (it was Han’s doctoral thesis), the longing is the “pain of the proximity of distance”, the spell of the “always-the-same”, but in a movement of leaving the in-itself there is a “seam” with the Other (for example, rescue in natural disaster in south Brazil, foto).
Thus, Han will say, Heidegger’s “seamstress (Näherin), “works in proximity”, is also a circumciser of the heart (pg. 10), developing it by converting it “into a heteroauditory eardrum” (pg. 10) , “the heart of being-there” throbs in the transcendental horizon, thus according to Han in the late Heidegger, “the constriction penetrates more deeply” and being-there separates itself from the being of there: Da-Sein (Han, pg. 11 ).
Thus, “this circumcision frees the heart from subjective interiority” (Han, Idem), and there is a surprising preliminary conclusion in Heidegger: “Heidegger’s heart, on the other hand [confronts with Derridá], listens to one voice, follows the tonality and gravity of the “one, the only one that unifies”, for him it is an “ear of his heart” but there is something strong spiritual in this.
Spiritually there is an inner voice that speaks to our hearts if they are circumcised.
Heidegger, M. (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl.Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
Natural tragedy in southern Brazil
06
May
We follow, generally on Mondays, the
serious civilizational crisis that is nothing more than a mitigated war between the great powers, always with a risk of becoming a total war, three great empires are there in conflict: the American, the Chinese and the Russian.
However, the natural tragedy with intense rains in southern Brazil gives us a solid warning.
The data as of yesterday afternoon (05/05) are sad and alarming: 334 municipalities affected, 16,609 people in shelters, almost 90,000 homeless, 780,725 people affected, 155 injured, 103 missing and 75 confirmed deaths (6 more investigated if under the action of rain), in addition, in 839 thousand properties there is no water and 421 thousand homes are without electricity, there are 113 roadblocks.
Businesspeople, several humanitarian organizations, and most media outlets are campaigning for funds and relief for that population, also the governor, mayors and politicians from the federal government are committed to mobilizing funds for relief, there were those who compared this emergency aid as typical of a war.
Social and sporting events were postponed, although there were million-dollar shows in the country where they didn’t even have the sensitivity to refer to the natural disaster (I won’t publicize it), but the Brazilian people are supportive, they are moved, they cry along with the gauchos and they mobilizes.
There is still rain these days and the rivers continue to rise, the tragedy could be even greater, and then the reconstruction process will not be simple, we have a chance to be more united and supportive and not live in an eternal polarization of hatred and misunderstanding.
Fortunately, the country’s bodies are supportive and I hope they remain, it would also be good to perhaps get a note from sectors of the judiciary, for example, the OAB or state courts.
Awakening the spirit of solidarity at this time can represent a good awareness of our debts to society and to the people who are always in difficulties. Those who live close to the humble population perceive a serious moment.
All humanitarian support to the people of Rio Grande do Sul, they will be comforted if they feel all our support.
