Arquivo para September, 2017

The quantum internet is coming

18 Sep

While 5G connections promise to be a reality in the year 2019, researchers aQuantumInternetfrom Australia are moving towards building an internet based on the foundations of quantum laws. Researchers at the National University of Australia (ANU) published last Monday in Science Daily, a type of crystal structure reinforced with erbium material that can take advantage of quantum mechanical properties to make the entire World Network.

The group’s coordinator, Professor Matthew Sellars, said: “Efforts to build a quantum computer have often been described as the ’21st century space race’, but today’s computers were not aware of their potential until we internet, “and that this could unleash the” potential of future quantum computers. ” The result that was discredited a decade ago, now: “Seeing this result, it’s great to know that our focus was the right one,” Sellars said.

The bottleneck of computing is not so much the processing speed that continues to grow as slower storage time and growing linearly, as an old law called Moore’s law states, since a quantum memory is compatible with telecommunications, which is the challenge of researchers today. Researcher Rose Ahlefeld (photo with Sellars), who participates in the project, noted: “A telecommunications-compatible quantum memory is a vital component of a practical quantum internet,” and this possibility will be the quantum leap in the digital world.

The material built as the erbium is compatible with current optical fibers and in addition will be able to connect with many types of quantum computers, including silicon qubits in various prototypes and also at the Australian university



Resentments in Social Forgiveness

15 Sep

The essence of ethics in times of relativism is an instrumental ethic that aoPerdoarserves specific interests and does not contemplate society as a whole, maintaining principles and not distancing oneself from what is just, it is necessary to have clear principles and not get rid of resentments . What prevents us from meeting the other, and overcoming the barriers of an increasingly individualized social logic, or closed in groups, is listening, but also forgiveness.

We do not allow the other to overcome their own problems and mistakes and start their life from forgiveness, and even from reconciliation if possible, opening up when they start over. Also about this Shakespeare said: “Holding resentment is like taking a poison and waiting for the other person to die ?”, so the first one interested in forgiveness is the one who keeps grudges and lifelong bonuses, poisoning themselves.

It is significant the passage in Matthew 28: 21-22, when responding to Peter how often they should be forgiven, Jesus answered him I do not tell you up to seven times, but up to seventy times seven. ”

But from the social point of view, the issue is broader, it is necessary to overcome the past, especially in the sense of change, social revenge is the most serious impediment to change and allows historical setbacks.

Sloterdijk wrote in The same boat, essay on hyperpolitics, alluding to the last man of Nietzsche, the last man in the individualism of the industrial age is not only the sociable positivist who invented happiness, with his little daytime desire and his little nocturnal desire … They live the feeling of no return; the individual individuated to the limit wants a self-rewarding experience … ” (Sloterdijk, 1993, p. 88-89).


Resentiment in post-modernity

14 Sep

We speak of fatigue, one of the symptoms of the human condition in postmodernity, AFrançaRevolucionáriawhit for us is not a movement, but in end of an era, with several aspects.
Another common of our time is resentment, accentuated by war and ideological political struggle, which gives areas of return almost as violent as it was at the beginning of the last century, but there would be new contours, yes, resentment.
In the philosophical literature, Nietzsche is almost always remembered, but he was not the first one to approach the subject in the German literature, Eugen Düring for example already had used in the value of the Life, what it did was to extend the analysis of the subject elevating it to the psychic problem and also the social, would almost say a prediction of the future of Europe, since the fissures between nations in the old continent were visible in its time.
For Nietszche, resentment is tied to another category of his which is the will to power operating over the Other, states in Why am I so wise: “Aggressive pathos is as necessary connected with force as the feelings of revenge and rancor at weakness.”
Psychically the term is linked to reliving a feeling or feeling previously experienced, even if positive, can be considered good or pleasant, as a rule has a negative accent, while the “persistence of a feeling aroused by an injury, an injustice, accompanied of a desire for revenge, “as the Quillet dictionary states in its 1970 version.
The social media media are a reflection of this, a set of unreflective feelings, unique and almost exclusively are triggered to a first impulse, almost always with a known script (therefore thoughtless), try to sell their rancor and not just the indignation , because the unworthy one puts us all in the same boat, in the same utopia.
In revolutionary Republican France, it was necessary to prevent the bloodbath from ceasing so that democracy could advance and the new society to be built (engraving above unknown author).
We will not embark on a new time, as Peter Sloterdijk’s work “all in the same boat” emphasizes, if we do not overcome the social grudges, characteristic of an end of the season.
Did Nietzsche address the issue of forgiveness? with absolute certainty, in the work of Miguel Barrenechea: The folds of memory, he speaks of forgiveness as a sign of strength and health – speculations on the philosophy of Friedrich Nietzsche, published in 2009




Razões para ser um cientista

13 Sep






Smartphone recognizing surface

12 Sep

Researchers at this university have created a type of camera called SpeCam that can EmReuniaoEnrecognize the surface that the smartphone is and set different tasks for it.
For example, if the phone rings and you put it upside down on the laptop, it could send a message to the caller saying “sorry, I’m in a meeting” or put it in your pocket could suggest to another colleague.
SpeCam is actually a program that allows existing phones to use the camera’s function to recognize different materials to which the smartphones are exposed, linked to a database that recognizes the fabric and links it to a message.
The work was presented in the recent 19th. International Conference on Human-Computer Interaction by Mobile Devices and Services, ACM SIGHI MOBILEHCI 2017, Vienna Austria, on Wednesday, September 6 by researchers led by Aaron Quigley.
“This is an example of what we call Discrete Computing or discrete interaction, where subtle and subtle user actions can result in entirely new forms of interaction. , recognize materials, all surfaces around us become a screen for our imagination. ”
SpeCam cleverly uses the display / display on a smartphone as a multi-spectral light source and the front camera to capture the reflection of the material that has been placed face up.
SpeCam: Sensing Surface Color and Material with Front-Facing Camera of a Mobile Device” received an honorable mention award at MobileHCI, one of five such articles throughout the the program.


Active Vita and tiredness

11 Sep
Still Chyul-Han, the Korean-German of “The society of fatigue”, part of VitaActive Activa’s analysis of Hanna Arendt (we translate Vita from Latin, for life up to here), explaining that it starts from the prevalence in the Christian life of the contemplative life , clarifies in a note that she seeks “a mediation between active life and contemplative life … as described by St. Gregory: ‘we must know: when we demand a good program of life, from the active vita to the contemplative life, it is often useful if the soul returns from the contemplative life to the active life, so that it is called the contemplation which has been kindled in the heart to transmit all its perfection to the activity “(HAN, 2017, 39)
The author points out that she [Arendt]: “a new connection between her new definition of active vita and the primacy of action” (page 40), she goes on to heroic activism, but unlike her master Heidegger who ” was a decisive action on the subject of death “(ibid.), it is guided by the possibility of the” birth of man himself, and in the new beginning, by virtue of his nascent character, men should perform this new beginning by action. ”
The author explains that this action as birth contains a quasi-religious dimension: “the miracle consists in the fact that human beings are born purely, and together with them, they give the new beginning that they can carry out by action by virtue of his being-born … “(pp. 40 and 41), quoting Hanna Arendt.
But he concerted a possible modern interpretation, for Arendt, who saw in the unheard of heroic action of all human capacities a “cessation in mortal passivity” (p. 42).
Thus he clarifies that Arendt’s descriptions of the modern animal laborans are not those of the performance society, the “postmodern animal” is provided with the ego to the point of nearly tearing itself apart. He can be anything but passive. “(Page 41)
He adds that the “modern loss of faith, which concerns not only God and beyond, but reality itself, becomes radically transient human life” (page 42).
He claims the homo sacer of Agamben, “are like undead. Here, the word sacer does not mean ‘damn’, but ‘sacred’. Now, naked life itself, which has become radically transient, naked is sacred, and must be preserved at all costs “(HAN, 2017, 46).
HAN, B. C. A sociedade do cansaço. (The society of fatigue). BR, Petrópolis: Vozes, 2017.

When to see is something else to contemplate

08 Sep

There is a malaise in what it is always to say YES, children should not beDizerNo reprimanded, but the State has the right to direct their education, the students can not be contradicted in the classroom, the existence of a “positivity” has reached the absurd to institutionalize it.
This discomfort contrary to what seems to lead the individual in particular, and society as a whole facing a gap between what is really true and what is false, is no longer relativism, but the positivity of “active life” , the absence of any contemplative life.
Even in terms of the Bible, those who gather in a group seem to have achieved this positivity in a higher way, yet it is contrary to what the Bible teaches, Matthew 18: 15-16:
“If your brother sins against you, he will correct you,
but in particular, alone with you!
If he hears you, you have earned your brother.
If he does not hear you,
take with you another one or two people,
for the whole matter to be decided
under the word of two or three witnesses. ”
It must be understood that this refers to justice, since witnesses must be called to say what is in fact being corrected, it is not Manichaean morality and still less those matters, which are important, but which remain within the scope of religiosity .
It is necessary, above all, to separate what is positive from the negative outside Manichaeism, had already clarified it in our VER post, where the philosopher Chyul Han had stated that: “enabling the eye to a deep and contemplative attention, a slow and slow look “(HAN, 2015, p. 51), being subject to always” positive “stimuli actually frustrates us and does not really push us forward, into the” active vita. “


In addition to the disciplinary and control society

07 Sep

The analysis of the Society of Fatigue Chyul Han points out the paradigm shift “from theAnSocietyControl disciplinary society to the society of performance points to the continuation of a level. It already inhabits, of course (I would put between quotation marks), the social unconscious, the desire to maximize production “(HAN, 2015, p.25).
Understand the disciplinary society as a society of negativity, which is not-having-the-right, “The society of performance is increasingly dissociating itself from negativity. In the style of the collective plurality of the affirmation Yes, we can express precisely the positivity character of the society of performance. “(HAN, 2015, 24)
The concept of Foucault (and others as Deleuze), of the “control society”, explains the author, does not give more account of explaining this change, much less the use of digital technologies, because this fact is much earlier to them, what if given now is the use in the “active life” with the technologies.
While the disciplinary society of the did not have this its “negativity generates crazy and delinquent,” the society of performance produces “depressives and failures” (page 25)
The computer accepts the challenge of performance and calculates “more quickly than the human brain, and without disgust it welcomes an immensity of data, because it is free from all otherness.” (HAN, 2015, p 56)
Not to invent a narrative, I quote the last three facts of the country and ask questions.
We found bags with money worth R $ 51 million (about U$ 16 million), in an apartment in Bahia, which was already proven to be used by former minister Geddel Vieira Lima, first question: This money was his alone ?, the second news are recordings of Joesley Batista is quick to say on the tape: Let’s do it all, but we’re not going to be arrested, “and about the godfather of his deportations and the agreement that gave Joesley exile:” Janot knows everything … the gang has already spoken to Janot, “asks: Which gang?
A third episode, yes a series that seems to be very long, is related to Rio de Janeiro businessman named Arthur Soares, nicknamed King Arthur for million dollar contracts with the governor Sérgio Cabral now arrested, he had an account called Matlock in the Caribbean which was where France began earlier this year to investigate, but this purchase would have involved the Brazilian Olympic Committee, would the government and the Sports Ministry know nothing? It’s just questions. There is still the Palocci case (minister of Lula), did you say everything pressed by the judges?
There were machines that did all this, its make by brazilian politicians humans.

HAN, B.C. A Sociedade do cansaço (The society of fatigue). BR: Petrópolis: Vozes, 2015.


Pedagogy of seeing and negativity

06 Sep

We have already spoken of power here, the famous category of “willpower”Contemplar first in Nietzsche and then in Schopenhauer, we read in Beyond Good and Evil §36 thus: “The world seen from within, the world determined by its’ intelligible character ‘- it would justly be’ willpower ‘, and nothing more, “however, it has more, since it is also Willpower.
If Thomas Aquinas defines power by dividing into Act and Power, we may reread it in Thus spake Zaratrusta thus: “Power is what he wills in the Will. And what is potency? It’s an eternal say-yes. , and this has everything to do with our way of thinking and feeling, the German-Korean philosopher Chyul Han, sees in this a misunderstanding of Western thought in the thrust: “From that general positivation of the world, both man and society become a autistic performance machine. “(HAN, 2015, p 56).
Power affirms itself in the will when it says “Yes” in becoming, because it is the pure affirmation of its own realization, joy comes from affirmation. And sense is the result of these forces, said Nietzsche in Thus spoke Zaratrusta.
But Han to make his analysis needs to divide power into two forms: “Positive power is the power to do something. The negative power, on the contrary, is the power of not doing, to speak with Nietzsche: to say no … is distinguished from mere impotence, the inability to do anything. Impotence is simply the opposite of positive power. “(HAN, 2015, p 57).
Han’s reasoning for Thomas Aquinas, and in my view defines his ontology since I perceive this trait in his other works, is to learn to see, he explains: “enable the eye to a deep and contemplative attention, a look slow and slow. “(HAN, 2015, p. 51).
Lack of spirit lack of culture would rest in the “inability to resist a stimulus,” says the Korean HAN reader of Nietzsche, and states that he does nothing more than propose “revitalization of the contemplative life.” (HAN, 2015, p. 52)
He concludes, or almost concludes, that he goes back to this chapter to speak of negativity, makes an absurd logic if “we had the power to think only of something, thought would be dispersed in an infinite quantity of objects. It would be impossible to do the reflection (Nachdenken), because the positive power, the excess of positivity, only admits the continue thinking (Fortdenken). (HAN, 2015, p.58).
Thomas of Aquinas, Nietzsche, to some extent Hegel, and several contemporary philosophers discussed this before the virtual and machinic world, but is next post.

HAN, B.C. A Sociedade da fadiga (The society of fatigue). BR: Petrópolis: Vozes, 2015.


The beautiful and the liquid

05 Sep

The idea that there is a liquefaction of aesthetics in modernity is as modern as theFalsoBelo concepts of freedom, state and mainly: subjects and objects.
In this death of aesthetics, some authors have already written, the beautiful is merely an exposition of the sensible of the idea in works of art, and it would be from them that the contradiction created in modernity between subject and object would be solved, thus a work of art would be : “The first intermediate link between what is merely external, sensitive and transitory, and pure thinking” was perhaps less liquid, would be “scientific.”
Hegel acknowledged in Kantian philosophy a “breakthrough in relation to other aesthetic theories”, since, according to the apex philosopher of idealism, the possibility of unification between spirit and nature would give for art, but refuses it when realizing that would lead to a insurmountable dualism between subject and object, in a rather rude synthesis we would say: “the idealist demon.”
But he does not overcome this “demon,” as Hegel said: “… the artistic beauty was recognized as one of the means that resolves and brings to unity a contradiction and opposition between the spirit resting in himself abstractly and nature . … Kant’s philosophy felt this point of unification in its necessity, as it also recognized and represented it in a determinate way. “(HEGEL, 2001, p. 74)
The book by the German-Korean philosopher Byung-Chul Han, Die Errettung des Schönen  (The Salvation of the Beautiful) (Fischer Verlag, 2015, without translation to Portuguese or english) gives a new guiding thread to the question of the beautiful, with what he has already called other books of “lack of negativity of our era”.
It uses in its language the ideas of the “positive” and “negative”, to designate super consumption, whether of commodities, information and capital, rather prefers diversity than alterity, rather difference than distinct, and thus in the aesthetic to the rugged, and aesthetic is for Han an apology to the smooth, the polite, the pornographic and not the erotic (in the sense of eros).
Subjectivity is confusingly smooth, without interiority and difficulties (without suffering we have already said it), submits to a simplicity that wants to flatten and polish, therapies to overcome fear, distress, religious worship is the repetitive and pure ” indoctrination “, reading without any hermeneutics and full of old and outdated exegesis, lectures should amuse and not teach, media are confused with their ends (which is for-communication).
The liquefied is that liquefazem everything, to be according to its smoothness, its ugliness and its absence of negativity and contradiction, is more than idealism is “pure idealism”, bodies that look like dolls, faces without expression or of unique expression, absence of mimesis, we will return to it, but here it is enough repetitive, imitative, mere representation, false receptivity, the act of resembling, and in the background the presentation of the self (no alter).

HAN, B.C. Die Errettung des Schönen  (The Salvation of the Beautiful), DE: Fischer Verlag, 2015.
HEGEL, George W. Curso de Estética (Aesthetics courses). BR. São Paulo: Edusp, 2001.