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Arquivo para November, 2018

The Tesseractus or Hypercube, and hologram

16 Nov

Why should space be limited to three independent directions ?, with this speculation Charle H. Hilton (1888) transgresses the idea of absolute time.
After a discussion of Kant’s ideas of absolute time, he penetrates into the deeper discussion of idealism which is the separation of object and subject.
The first postulate of this book is that the medium is no longer what separates, but what unites us to the object, builds further on a consequence: “The next step after having formed this power of contraction in a wider space is to investigate the nature, and see what phenomena are to be explained by the four-dimensional relationship, “which he will develop in his book until he gets to the hologram’s foresight:” And so with arrangements of superior space. We can not “put them in fact,” but we can say how they would look and be at the touch of various sides, “which may be seen as the foresight of a great hologram, but with the possibility of being touched.
Just as the Cube actually has 6 faces, a fourth dimension would not only be 6 cubes, but 7 cubes, thus forming the fourth dimension, it is from this that one can think of the hologram that is spatially and with the possibility of touch (haptics) it becomes a hypercube of spatial volumetric images.
Christus Hypercubus by Salvador Dali is this fourth dimension view, that placing it in a hologram and showing its reconstruction in 3D cubes constituted a stage of the current work, still not having the connection with the environment of the Multimodal Art Gallery and the possibilities of be tactile (the haptics).
Salvador Dali’s painting can be thought of as an image in the fourth dimension, or the hologram depicting in Salvador Dali’s Christus Hypercubus.
Quantum physics is connected to this idea because Heisenberg was one of the first to announce this break with the idea of absolute space, thus creating a dimension superior to three-dimensional space.

Hilton, C. H. (1888). A New Era of Thought, Londres: S. Sonnenschein & Co.

 

The spiritual in art, almost forgotten

15 Nov

In addition to Kandinsky, a contemporary recognized as having influence in spiritual art, there are three others almost forgotten: Raymond de Sebonde, author of Natural Theology; Gaudí, creator of the Mediterranean Gothic, and Salvador Dali, incorrectly seen as paranoid-critic, see this in sequence.
Dali said after a long phase that he himself said he had a psychological and indirect influence of Freud, to integrate into a new phase, where his frame Christus Hypercubus will be a landmark, and may even relate contemporaneousness with Quantum Physics, the fourth dimension of the universe (the Hypercube), and to a certain extent to the tesseract of Charles H. Hilton.
He says in his Anti-matter Manifesto he writes in all letters: “In the surrealist period, I wanted to create the iconography of the inner world and the wonderful world, of my father Freud … Today, the outside world and that of physics transcended the world of psychology, he declair:  “My father today is dr. Heisenberg”, so is a Dali post-surrealism as he proclaims himself.
We have already posted something about this before, but we have developed a little more here.
Proclaimed Dali about his work: “I Dali, re-updating Spanish mysticism, I will prove with my work the unity of the universe, showing the spirituality of all substances,” in which the use of substance is not by chance, even of the physical universe, but may also be that which Teilhard Chardin called the “Christocentric universe,” that is, his Noosphere in the most substantial sense of the word, or in the physical sense of the universe.
This dimension, besides being studied in Particle Physics and Astrophysics, appeared in films like “Contact” (1997, direction of Robert Zemeckis) based on the work of the same name of Carl Sagan, and recently the film Interstellar (direction of Christopher Nolan , 2014), and the possibility of the fourth dimension and the universe being immersed in a hypercube is scientific.
Einstein had predicted a relativistic phenomenon Lense-Thirring (homage to Josef Lense and Hans Thirring) that remained for a long time without proof until this effect began to be detected in artificial satellites and since then has been studied as a real possibility, is a effect of a gyroscope due to the gravitational magnetic field.
The Artefacto 2018 event will begin tomorrow in Lisbon, at Palácio da Ceia, among other works, and will present an Ode to Christus Hypercubs by Dr. Jônatas Manzolli from Unicamp, which will feature pianist Helena Marinho from Aveiro and the soloist Beatriz Maia

 

The Monotization of the World

14 Nov

So begins the text of Stefan Zweig on his impression of the contemporary world: “Everything is becoming more uniform in its outward manifestations, all flush with a uniform cultural scheme. The characteristic habits of the individual people are being worn, the native clothing giving way to the uniforms, the customs becoming international.
Countries seem increasingly to have slid simultaneously to each other; the activity and vitality of people follows a unique scheme; cities grow more and more alike in appearance. “(Zweig, 1925)
With this quotation I also begin the presentation booklet with Dr. Jônatas Manzolli, Professor of Arts at Unicamp, in our joint work: “Transmediatic architecture of the Ode To Christus Hypercubus”, which is presented on fryday at the Palácio de Ceia in Lisbon, with the pianist Dra. Helena Marinho and the soloist Beatriz Maia, both from the University of Aveiro.
This small report intends to present, besides the ode, Photographic work and animation that relate music, images and a hologram in 3D dimensions with an imaginary space hypercube that extrapolates this dimension, inspired by the work of Salvador Dali: Christus Hypercubus.
It is for that reason inspired in the Mystical Manifesto of Salvador Dali of 1950 is a decisive phase and that changes the very conception of Salvador Dali, it can be said for a post-surrealism, in which the mystical influence united the new quantum conception of the emergent Universe (1952) (photo), the Disintegration of Persistence of Memory (1954), The Last Supper (1955), and the Discovery of America (1958-59) are works of this phase.
The Artefacto 2018 event takes place in Lisbon at the Ceia Palace, on November 16 and 17, with several other works that can be found on the event’s website.

ZWEIG, Stefan (1925) “The Monotonization of the World”   Disp. em: germanhistoryDocs.gh.dc.org .

 
 

What is clarification for Charles H. Hinton

13 Nov

The writing that preceded quantum physics, hermeneutic philosophy and a new spirituality (or ancient in the sense of true), brought new and curious reasoning.
When speaking of a greater dimension of space (Higher Space) and greater dimension of Being (Heigher Being): “We have been subject to a limitation of the most absurd character. let us open our eyes and see the facts” (Hinton, 1888), appear simple but need been trained, said about himself: “I worked at the subject without the slightest success. All was mere formalism. But by adopting the simplest means, and by a more thorough knowledge of space, the whole flashed clear.” (idem)
Clear more: “We are conscious of somewhat higher than each individual man when we look at men. In some, this consciousness reaches an extreme pitch, and becomes a religious apprehension. But in none is it otherwise than instinctive. The apprehension is sufficiently definite to be certain. But it is not expressible to us in terms of the reason”.
Part of the physical aspect, the idea that “our apparent isolation as bodies of one another is by no means as necessary to assume as it would seem,” here his intuitive relationship with quantum physics that would only become reality at the beginning of the twentieth century admitting that at that moment it was only a possibility, but it added one more point: “and if we were to examine the matter closely, we should find a natural relationship that explained our consciousness to be limited as it is today” (Hinton, 1888)
Hilton states: “our apparent isolation as bodies of one another is by no means as necessary to assume as it would seem,” we may say we are related to the whole, make a mathematical argument for this. If spatial forms can only be symbolic of four-dimensional forms: and if we do not deal directly with spatial forms, but treat it only by symbols in the plane – as in analytic geometry – we are trying to obtain the perception of the upper space through symbols of symbols, and the task is hopeless “(Hinton, 1888).
He will say in an almost mystical whole, but compatible with the thought of Teilhard Chardin for example, “Instead of an abstraction, what we have to serve is a reality, for even our real things are only shadows. We are part of a great being, in whose service and with the love of whom, the greatest demands of duty are fulfilled. “(Hinton, 1888)
Then it will give the sentence: “The power to see with our bodily eye is limited to the three-dimensional section” (Hilton, 188) and will from there create its vision of the 4th. dimension: the Tesseractus.

Hinton, Charles H. (1888) The new era of thought. London: S. Sonnenschein & Co. (Chap. 7, 9, 10 and 11)

 

In 1888, Charles H. Hinton and the 4th. Dimension

12 Nov

The work of Charles H. Hinton of 1888 had three new aspects still today, little or almost nothing touched by science: the end of the idea of absolute time, the question of consciousness (not only as historical) and a new conception of spirituality.
Kant’s idea that the property of being in space, as being a quality of any definable object, this will be important for empiricism and mechanicism in modernity, has as idea the apprehension of objects definable by our mental work, so the first idea arising it will be a way of seeing the mind as a mechanism.
Hilton makes this ideal of time and absolute space, derived from Kant, be rethought.
For this he discusses Kant’s idea of the property of being in space, as not so much a quality of any definable object, but as a means by which one obtains a grasp of definable objects, being a condition of our mental work.
Hilton does an ingenious job with the idea that space is a veil by which we see objects, in a positive reading of Kant, makes it a means by which we learn what is, that is, space is an instrument of the mind through and it is important to note that this was done well before the quantum view that time and space are relative, that Heisenberg was the first to announce it.
From this will be derived the idea that our consciousness, starting from the consciousness of ourselves (which will be the in-itself of Hegel) and our feelings will have a kind of direct and absolute value, to speak in the language of idealism, can not have values subjective, but only objective by connected and object-oriented (Hegel’s of the-self).
Divide this form of consciousness into two parts: “To some extent we can filter our experience of the external world and divide it into two parts.
We can determine the elements of the self and the realities “(Hilton, 1888), thus by the models of representations and” only by models and representations made in the material of the brain that the mind knows external changes “, a whole set of these models will form the representation in the mind of the world.
That is why Hilton will affirm: “it is often taken for granted that our awareness of ourselves and our own feelings has a kind of direct and absolute value,” so it is not by interacting with this world, nor by the feelings derived from it that we form the model, but by the representation of an “absolute” model
Hilton states about consciousness: “It turns out that the thought and feeling processes are connected to the brain. If the brain is disturbed, thoughts, visions, and sounds enter the consciousness that has no objective cause in the external world, “or whether it is possible by stochastic and random processes, or even effects with special construction for this, one can create not only the sensation, but also the relation with the objects, and are subjective.
Hilton says of this form, which is now called interactive, that the relation to objects: “They would be thoughts and imaginations, not observations of external facts” (Hinton, 1888), neither being hallucinations nor virtualities. 
In the absence of categories Hilton himself will resort to the ether (aether), but today we could upgrade as fractals, intermediate dimensions between the line and the plane, he will say that it is even in this dimension, but in creating the idea of the fourth dimension, also suppose something between the plane and the cube, its tesseracto, that today is the hypercube.

Hinton, Charles H. (1888) The new era of thought. London: S. Sonnenschein & Co. (Chap. 7, 9, 10 and 11)

 

The Religion Between Fundamentalism and Pharisaism

10 Nov

It is understandable that many people gain a certain distrust of religion, unfortunately because of what is practiced as such, it should be religare or re-link itself, not always is.
The logic of Being or onto-logical is linked to that which is, and that which is always is connected to existence, thus to reconnect should be to connect (link) life to what is favorable, although it is also part of life setbacks , losses and tribulations, but could be minor.
Fundamentalism is the interpretation of what a faith proclaims to the letter, without understanding complex aspects of context, conjunctural, social and cultural, I open a family to say that also ideologies can approach these aspects.
The Greeks said that this was the distance between the episteme, a set of knowledge built on a particular subject, which is different and often opposed to “doxa”, the opinion which is only a common personal interpretation, without the necessary foundation.
This problem can be solved with a good hermeneutics, ie dialogue in search of overcoming preconceptions, while the second is more dangerous pharisaicism, one can in the name of what is good and just, be practicing just the opposite, is the subversion of values.
In general it is associated with the search for power, fame and money, or simply to win a dispute, it will never have a hermeneutics and it is out of control many times.
But it is easier to identify it than the “doxa”; one can perceive by the attitudes and often by the word itself the distance between what is said and spoken, speaks of peace and makes war, speaks of the poor and does not He watches them, speaks of God but only to be admired.
In religious terms they are easy to find, the evangelist Mark (Mark 12: 38-19) shows Jesus’ concern: “Beware of the doctors of the Law! They like to walk in bright clothes, to be greeted in the public squares; they love the first seats in the synagogues and the best places at banquets, “but they do not see the Other, because deep down they are concerned only with themselve

 

Is it possible to rethink Brazil?

09 Nov

The political moment says no, but for those who think and can see these “temperate zones”, as Priest Antunes called it Rethinking Portugal, which is in the plural because there is “beyond political democracy, social democracy”, and the thinker affirms that “it was a mistake to think of the structures of general, atomized freedom,” says Priest Antunes to rethink Portugal.

Priest Antunes stated that “their formulators and apologists did not see – or saw it too well – that the” natural law “they advocated was, in fact, the right of the stronger, than the” invisible hand “that business would only increase the profits and profits of those already possessed, that the harmony, which they envisioned in the of the “natural laws” of the market of supply and demand, would in reality constitute a terrible disharmony if it were not corrected by the imperative of the common social welfare, that the freedom granted to all, in a great impetus of generosity, worked, in practice, only as the privilege of some “(Antunes, 2011).

For this reason, Priest Antunes explains: “For more than a century and a half, in order that” this freedom of heart could be translated into the effectiveness of the application, many struggles, harsh struggles were fought “, speaking of the struggles in Portugal.

“In the name of justice and equity, in the name of the history that was moving – or should be – in the sense of equality, in the name of the fraternity that we should all unite – especially the weakest and oppressed, the disinherited and those left on account: men, groups, classes and nations, “said Father Antunes about Portugal in the 1970s “To this day. It is today the combination of political democracy and social democracy that is the great concern of the most conscious and most critical, lucid and generous sector of all Humanity “(Antunes, 2011), but in Brazil the project has been postponed, and the moment which is still in wait, and seems delayed. What followed of the Carnation Revolution in Portugal was a moment of openness and lucidity, but with the entry into the European Community all this came to be shaken, with allegations of corruption in the José Sócrates government (2005-2009), and with the crisis financial crisis in 2010-2014, and named Troika intervention.

An European intervention that the Portuguese people called the Troika, composed of the European Commission, the European Central Bank and the IMF, which managed the financial crisis with many protests by the Portuguese. What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, politically if it is repressive it will be hateful, and the social thing almost unthinkable. It is necessary to update discourses, interpretations and authors, almost all dated references of the beginning of the century, who ignore the new media and new thinkers.

What can Brazil do with its economic, political and moral crisis? Without the necessary dialogue and openness, financial interventionism will be a disaster, the politician if he is repressive will be hateful, and the social unthinkable.

Will there be channels for dialogue with society? Is the press free? it seems that Rethinking Brazil at this moment is almost impossible, but we cannot anticipate the facts even if they are easily presumed, it is a political error that can worsen the fragile stage of Brazilian democracy, we would create a pre-truth or a pre-fact.

 

Web Summit in Lisbon

08 Nov

One of the biggest events of the Web was this week, it was a side event, I could only follow videos and news, undoubtedly the biggest star was the founder of the Web Tim-Berners Lee who already has a great new project, although he has spoken between the lines.

He started an interview, which in fact he spoke at will without many questions saying the beginning of the Web and how his growth was also surprising for him, he told technical details like “I wrote the code of the first server and the code of the first browser, it was called WorldWideWeb.app “and was on info.cern.ch.

He then said that his concern is the same as everyone, after 25 years we should deal with: cyberbullying, misinformation, hate speech, privacy issues and said what many are talking about, “What the hell could go wrong?” to the public: “in the first 15 years … great things have happened. We had Wikipedia, the Khan Academy, blogs, we had cats, “he said jokingly, adding:” Connected Humanity should be more constructive, more peaceful, than Humanity disconnected”, but jnt (just not).

“Because we are almost at the point where half of the world will be online”, explained the British engineer was referring to the ’50 / 50′ moment, that is half the connected humanity expected in 50 years, but it should reach this point in May 2019.

After trying to argue the responsibilities of governments and companies, I believe they can happen but they will be slow, he spoke indirectly of his SOLID (Social Linked Data) project, stating that “as individuals we have to hold corporations and governments accountable for what is happening on the internet ” and “the idea is, from now on, everyone is responsible for making the Web a better place, “said encouraging start-ups too to get into this process.

Thinking about the development of interfaces where users know people from different cultures, but above all ensure the universality of the Web, according to Berners-Lee the main aspect should be (speaking indirectly again of SOLID) that the popular intervention at global level and that made the Web “just a platform, without attitude, that should be independent, can be used for any kind of information, any culture, any language, any hardware, software”, linked data may help this.

 Tim Berners-Lee presented the #ForTheWeb movement on the same day that his World Wide Web Foundation released the report “The Case for the Web”, the event had a superaudience, more than 30 thousand people, there are several videos, but the Opening Ceremony is one of the most outstanding and has Tim-Berners Lee as well, see on vídeo: https://www.youtube.com/watch?v=lkzNZKCxM

 

Violence, power and change

07 Nov

The idea of ​​’violence’ in Arendt’s discourse has the sense of a means or instrument of coercion that constitutes resources to the exclusive and sovereign service of a given authority (or entity), in the exercise of a given form of power, in the last instance State, or to whom it delegates power, but can be seen and developed also for daily life.
What was of interest to Hannah Arendt was to understand the mechanisms of violence in the sense of instrumentalising violence to serve certain political ends, and in the paradigmatic cases, whether the revolutionaries or the fascists, as always having a violent option.
The concept of revolution, according to Arendt, is not only related to change but, above all, to the foundation of liberties, and in this sense, it may make little sense when one has nuclear weapons, cyber wars or even targeted propaganda of hatred as violence.
Of course Hannah Arendt did not live to see the modern media, and could not assume a world where the fact could be manipulated in order to modify the truth, the so-called post-truth, but this paradigm already existed and was dealt with in Hans-Georg’s book Gadamer Truth and Method, both were contemporary and suffered strong influences from Heidegger.
It was of no interest to Arendt, any study of the nature or mechanisms that develop the instincts of aggression or the investigation into the possibility of such phenomena having an intrinsic origin to the subject itself or the hypothesis of being merely the result of a process of acculturation areas of war, misery or exclusion.
In speaking of the trivialization of evil, the violence completely instrumentalised, he thought of a situation of war, but the return of social instruments of coercion and repression can and should bring the theme of violence back: discrimination, hatred and instrumental violence.
Even worse if it comes under the seal of part of the population, what happened in fascist regimes: “the diminution of power, whether individual, collective or institutional is always a factor that can lead to violence … very present of the present glorification of violence is caused by the severe frustration of the faculty of action of the modern world ” (Arendt, 2009, 62).
When we think of violence, in the sense of the banalization of Hannah Arendt, we are saying who is “in power” in reality: “we refer to the fact that he was taken over by a certain number of people to act in the name […] without a people or group there is no power “(Arendt, 2009, pp. 60-61).
Day-to-day violence is a problem, but instrumentalized is big problema. 

ARENDT, H. Sobre a violência (About violence). Trad. André de Macedo Duarte. Rio de Janeiro: Civilização Brasileira, 2009.

 

 

Priest Manuel Antunes and the State

06 Nov

Before rethinking the state, Antunes departs from Portugal, after delineating in the first pages the identity and fragilities of the people, without leaving the chauvinism or isolationism that was characteristic of a post-colonial period, says the thinker: “It is easy to on paper dozens and dozens of political parties. It is easy to make ideological proclamations as if they contain the ultimate and ultimate truth. It is easy to point out programs, innumerable and ideal, but that do not bite in the real “(Antunes, 2011, 38), highlights them once and for all.
It is going to rethink the Portuguese state, as it says “leaving the country we are”, not being possible to put aside: “our most serious problems: the Overseas, the emigration, the multiple delays that affect us in the political, social, economic, scientific, technological and cultural “(ibid., 38), stating that” for fifty years we lived in the hypertrophy of the State “, and this is valid not only in Europe but also in many state models contemporaries.
After parading the functions of the state, it will develop two lines of reflection on two opposing models: “a great line of cleavage rises before us: that separates the monopolist state from the pluralist state” (page 42), in which Brazil will also learn the lesson.
He says of the first: “radically centralizing, bureaucratic, jurisdictional and, at least, totalitarian,” he says of the lesson learned on May 25, that not even his supporters wanted to defend him, it may be said that he was already dead.
The second is: “the second radically decentralizing, taking the nation and society as they are with their inter vivos bodies truly alive, their social strata organizing themselves in the way that suits them and leaving to the free play of the market” , seems better and less bureaucratic, but “between these two extremes lies a wide range in which various combinations are possible” (page 43) is where he develops his ideas.
It will be called “temperate zones” in which “man can build an existence
more in accordance with its nature of being intelligent and free “(idem).
He then asks whether Portugal wants to live in this temperate zone, where the “ideological-affective principle of freedom, equality and fraternity, constantly in a critical review instance in its concrete applications and not reduced to an empty slogan or mere rhetorical discourse without content” which in many places gave rise not only to democratic discredit, but mainly.