Arquivo para 2019

World and the Post 2015´s Agend

11 Jul

When the UN organized its Post 2015 Development Agenda, it appeared that civil society organizations were moving towards a greater focus on poverty and hunger, urban planning and education, nuclear disarmament and women’s empowerment, others subjects related to the person, the struggle for greater perks and powers, the return of nationalism moved in the opposite direction.
UN Secretary-General Ban Ki-moon said in September 2014 “Our world needs more wind and solar energy. But I believe in an even stronger source of energy, people’s power”, the path seemed safe and was not, one can now evaluate the error.
The numbers that preceded the conservative turnaround were still “very unequal” in Latin America, Eduardo Frei affirmed that the Chile that governed from 1994-2000, with several initiatives that promoted democracy and social justice, had reduced poverty by 38.6% to 7.8% of the population, and extreme poverty from 13% to 2.5%, but by 2015 Latin America had another profile, despite GDP growth from 2015 to 2018 (photo above).
It was still a region “more unequal” than another, of its 600 million inhabitants still 167 million lived in poverty and 71 million in extreme poverty, this contrast reveals a dangerous and deep social gap, according to the own Frei in 2015.
Regarding the future, Frei affirms that the struggle against poverty and inequalities demanded another effort on an ethical basis, and at this crossroads, it would be time for governments to give greater impetus to the “moral movement” that did not happen.
Juan Somavia, former Director of the International Labor Organization, said in the post 2015 agenda that a good basis for negotiations would be: “the document reflects an extremely ambitious vision with its 17 goals and 69 indicators centered on the concept of sustainable development focused on people and eradicating poverty, “saying that UN political support was critical.
In 20th birthday of UN Millennium Development Goals (MDGs), which was adopted in 2000, said that the problem of poverty eradication was echoed by the UN’s Economic and Social Council (Ecosoc) : productive employment and social integration have been excluded, and it is not mere coincidence. And social integration is a broader concept when we think of global citizenship.


The soul-world and self-identity

10 Jul

In general, few authors are outside the idolatry of the Modern State, even though most of them, especially the Hegelians, consider it abstract, or as Habermas outside the “world of life”, but this concept is different from Husserl’s Lebenswelf, which is out of state.
One of the few authors who will speak of the “constitution of society” is impracticable in the concept of late modernity, but Giddens will demonstrate in “Beyond the right and the left” that the central component of societies of so-called “late modernity” is not plus some kind of interactive or collective element, to the process is the formation of self-identity.
Quoting Giddens in his view of self-identity: “The self is reflexively [understood as self-identity] by the person himself in terms of his biography. Identity, in this case, assumes continuity over time and space: but the self-identity is this continuity interpreted reflexively by the agent ” (Giddens, 1991: 53).
It may seem an overly individualistic argument, or because of the selfies think of something hasty in the new media, Giddens did not say in this context, but the expression of citizenship of various groups with specific identities, cultural, social or religious minorities.
By disembedding and without surpassing the abstract idea of State, Giddens understands that the process of lifting and shifting (lifting out) the social relations of local contexts, and thus the re-establishment in another type of citizen.
By disembedding Giddens understands the process of elevating and shifting the social relations of the local contexts and their re-articulation in another space-time dimension (Giddens, 1991:18:21), note that the space-time it is not time and space seen in absolute motion.
So despite Giddens’s advance, he cannot demonstrate that reflexive self can generate more democratic international institutions and defend multicultural forms of citizenship, there is still a hole in these concepts, which is not at all anarchism.
GIDDENS, A. Modernity and Self-identity: Self and Society in the Late Modern Age. Stanford, Stanford University Press, 1991


Earth-planetarism, a planetary worldview

09 Jul

We have already mentioned that the worldview depends on a vision of the cosmos and life itself, there is still a citizen worldview, Edgar Morin called the land-fatherland and what I call earth-planetaryism. Seeing the planet as Patria, as “common house” in the religious mystical vision, as Gaia in a mythological view, incorporate this view, for the planet itself, living beings including animals and plants and cultures that are the citizenship of living peoples in the Planet.

Broaden a cosmos-planetary view of the Earth they inhabit. In Edgar Morin’s book he traces in chapters 2 and 3 what this planetary identity would be, and at the same time reveals an exhaustion and planetary agony, there is something that involves beyond the traditions and cultural issues at stake, the worldview depends on how man sees himself as a whole, and this implies an advanced worldview, which admits the new telescopes, which made the Copernican revolution, which are now the new media.

Terraplanism is the most extreme side of this view, but attachment to an earlier view of quantum physics, black holes, the view of a multi-verse implies that the planetary cosmovision is still enlightened and idealistic, stuck to an idea of ​​citizenship , of state and of planet that already is much surpassed, and agonizes in successive crises. In the book by Morin and Anne Brigitte Kern, they point out that the key phenomenon to understand this crisis of planetary proportions is “moral, psychic and intellectual underdevelopment” (Morin and Kern, 2011, 115), including development, and the proliferation of holistic “hollow” ideals and of mutilated visions, the loss of the global, the fundamental and the responsibility “(ibid.).

Broadening this vision requires abandoning pseudo-planetary principles that are Eurocentrists, third-worldists, imperialists and neocolonizers present in the “saviors of the homeland” are left or right, generally unrelated and limited worldview.

A new planetary vision, which respects nature itself, demands a vision of an even wider universe that was thought by Copernicus, Galileo, Newton and the Enlightenment, the eternal dualism materialism x idealism, the imperial religiosity of some religions.

Lack of wisdom to the humble and humility to the wise, it is time to rethink the thought, as Edgar Morin wanted, a time of transdisciplinarity of multi-verse (several universes).

MORIN, E., KERN, A.B. Terra Pátria (Earth homeland.) Trad. Paulo Neves. 6th. edition, Sulina Publishing, Brazil, 2011.

This presentation of the Edgar Morin in SESC in São Paulo Brasil, he talks about this subject:


Spirit, World and unit

08 Jul

There is something in our consciousness that we can not define exactly what it is, a spirit, a mechanism of decision, a “vision of the world,” the certain thing is that what we call interiority has a deep layer that the philosophers of classical antiquity have called of “anima”, that which gives life, that animates and that is ultimately also a vision of the world.
Whether we like it or not, we have in the interior an “anima”, already the pre-Socratic philosopher Pythagoras (580-496 BC) believed in the metempsychosis that was the transmigration of the soul from one body to the other after death, and so in his worldview he believed in immortality of the soul.
Plutarch was also the author of “Consumption of the Flesh”, a theme that not only speaks of the soul, but initiates a separation between the body of the flesh and the immortal soul.
The theme is deepened by Plato in The Republic, his anima mundi (“soul of the world, from ancient Latin had another sense that was the” psyché tou pantós “), has the worldview of a shared soul or regent force of the universe by which the divine thought can manifest itself in laws that affect matter, so there is an immaterial force, which is at the same time inseparable from matter, which provides form and movement.
His doctrine was not endorsed by Aristotle, who in his work De anima, approaches more knowledge or active intellect, from which reflect from the Stoic and Neoplatonic schools, so the indirect link between Plotinus and Plato passes through Aristotle.
Plotinus will be a rare philosopher of antiquity attempting a non-dualistic concept of soul, the soul described in his work Eleades, part of the concept of the hypostasis that proceeds from the creative power, which is actually a third hypostase, a nous that generates the soul of the world.
Among the medieval thinkers who maintained the ideas of the anima mundi are Ficino, Pico dela Mirandola and Giordano Bruno with hermetic teachings, Cambridge pioneers, German vitalists Angelus Silesius, Goethe and Schelling, who had great influence on Bergson and through him Vladimir Vernadsky and Teilhard de Chardin.
Schelling wrote The Soul of the World (1798), although idealist influence guarded a worldview trying to unite organic and inorganic nature by connecting it to a continuum.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.

The noosphere here is the idea that a “soul-world” can cooperate with the contemporary world and a totalizing vision, the world view of the planet as a “common house” and that has a “soul-world” present and can not sustain a citizenship. Roger Scruton (75 years) is a contemporary author who tackles controversially the theme.



Fraternity, worldview and religion

05 Jul

I do not know the religion of the captain of Sea Watch, but the fraternal worldview of captain Carola Rackete (picture), unjustly imprisoned and brought to trial and released only these days, is undoubtedly the only real manifestation of worldliness in the contemporary world.
The press reported little, the Italian authorities raged against the captain’s “rebellion” to rescue shipwrecks and dock in Lampedusa in Italy, against the determination of the local maritime police, but this is the true brotherhood and religion of seeing all peoples as deserving of the same fraternity and respect.
Captain Rackete has been accused of crimes of resistance or violence against the Italian warship and attempted shipwreck for having collided with a patrol of the Financial Guard (Maritime Police of the Italian borders), and the European newspapers that always boast of any attitude in Latin America or Africa has barely reported Rackete’s arrest.
Yet the old colonialist view of looking disdainfully at the rest of the world, which is not just the American, remains and little look at its crimes and atrocities, especially against other peoples and nations that have a different worldview from Europe.
They do not recognize the penumbra and the blindness that they live, not even the worldview itself is very clear, besides the political and economic interests, little or nothing remains of a respect for other peoples and cultures, and little recognizes the own decadence and crisis of thought.
The arrogance of a limited worldview, despite its origin in Christianity, holds true for much of European thought, it is a fact that there is resistance and protesting groups, to the seemingly fraternal worldview of Europe, that biblical saying about Pharisaism in the time of Jesus , Luke 10: 12: “I tell you that on that day Sodom will be treated less severely than this city,” referring to people who rejected the fraternal Christian message.
Of course, one can only speak of a Christianity with a worldview of respect and true brotherhood with all peoples and cultures, for the rest is Pharisaism and cultural pride.
The contemptuous look at the peoples suffered, exploited and colonized is still stigma of our time, is still the result of a culture of domination and exploitation of peoples and nature.
Sea-Watch captain Rackete speaks after release from house arrest:


Cosmology, Worldview and Dialogue

04 Jul

The origin of the Greek word “kosmos” is linked to the idea of order, universe (or multiverse), beauty and harmony, also the cosmos through the position of the stars helped to organize the calendar in the origin of human history, cosmogonies and visions of the beginning and end of the uni- multiverse, of nature and of man.
The absence of a worldview also impoverishes the view of Being, Emanuel Lévinas examining the theme in his book Ethics and Infinity, a radical critique of the category of totality, typical of Western philosophy that led to the cult of Same and Neutral, absolute thought which led to tyrannies and totalizing ideologies.
In Aristotelian physics, previous to modern physics and unthinkable at that time an astrophysics of the multiverse, he elaborated a static model, of eternal flow of the becoming, submitted to an order, the Copernican revolution put everything in motion, and modern astrophysics recovered the model of “Infinite”, where matter and dark energy dominate 96% of the universe.
The cosmogonies are fundamental to understand the formation of cultures and religious thoughts of diverse peoples, legends and myths can usually be thought around a metaphysics, and the beliefs that make them possible as an explanation of the world.
The worldview is present in any form of thought, so materialism, idealism and spiritualism are cosmovisions, as a partial apprehension of the totality and the solution and encounter of the Other are made in function of this worldview.
Thus, in a dialogue of cultures, imperative for a globalizing world and the demand of a global citizenship although not recognized, it is necessary clarifications of this cosmovision, of way totalizing and while admits the infinite like mystery and becoming.
We find in the Basic Dictionary of Philosophy (Jupiassu, Marcondes, 2008) that cosmology supposes the possibility of a knowledge of the world as a system and as an expression of a discourse, the postulate of a totalization of the world, if made by knowledge, of an eventual cosmology of knowledge itself.

JAPIASSÚ, Hilton e MARCONDES, Danilo. (2008) Dicionário Básico de Filosofia. (Basic Dictionary of Philosophy), 5a.ed. Rio de Janeiro: Zahar.
The video below shows the Cosmic vision of David Southwood of ESA (European Space Agency):


Uni-verse or multi-verse

03 Jul

It is not a joke with verses and poetry, we have already seen and posited that the universe is made up of frequencies that in the last instance is music, that the first energy released by the universe were frequencies that are ultimately light, now there is a new enigma and there is more than one universe, a multiverse.
Three aspects may lead to the idea of the multiverse, two are already widely studied: the idea of cosmology that comes from the Greeks and today comes the deepest subtleties of matter and dark energy, called black holes that was enlarged with the idea of inflation, second the string theory that of simple hypothesis began to be studied and verified, and the third (or first in the historical sense, began with Hubble in 1929), the idea that the universe (the multiverse we know) is expanding then one day this united, the Big Bang.
The idea of an expanding non-expanding universe led to the second point of string theory, the mathematical-physical model suggests that the fundamental blocks are not points or particles, but strings that vibrate in a kind of cosmic symphony, emerging from music that these strings can play, however with small mathematical inconsistencies. It is these inconsistencies that create the need for a fourth nonlinear dimension such as we know (height, width and depth), but a micro-dimension that delimit how these “strings” can vibrate, the analogy with music is perfect because we only hear in a delimited frequency band, and they vibrate in a delimited range.
It is in this delimited range that is the black energy, it together with black matter composes 96% of the universe, what we know as “matter” is matter and barium energy, only 4%.
The forms present in string theory (photo) can be numerous and even infinite. The question remains if one day observation could make the vision of the multiverse possible, just as in 1964 the scientists Arno Penzias and Robert Wilson captured the background radiation that came from all directions of the cosmos were the proof of the Big Bang Theory.
Scientist Brian Greene explains that the theory of cosmic inflation may someday prove the existence of the Multiverse and explains how the evidence of this theory is already present in quantum theory and in the observation of dark energy.
Watch the Ted video that already has more than a five million views:


The majority and the identitary

02 Jul

Few know this name, the opposite of transsexual is cis, also Christianity and the fact of being white can be a difficulty of dialogue with other groups, however, democracy and rights require that these dialogues are also made.
It is not only an ideological or partisan position, but this is how one sees most, in the religious case there is still one thing unique in Brazil that could be positive and is not, the so-called religious syncretism.
I would say more in the Brazilian case, the blacks if counted browns and mulattos are majority, what would be the ideological war that a good part of the right thinks, nothing more than the refusal of the dialogue.
The dichotomy that has established itself in Brazilian society is detrimental to all Brazilians, and the so-called “cultural war” can lead the country to extremes never before thought.
The identitary that in the American case led a certain right to power, the opposition is not quite a left, in the Brazilian case it can open deep cracks in the nation, thinking of people and not just patriotic symbols, without this leading to a short-term perspective. In the long term, only a resumption of dialogue will make possible new advances and new ways of democratizing rights and also duties to its citizens, building a new identity citizenship requires that we see the whole of society as it is: a miscegenation of peoples, races and religions.
The studies done by Mario de Andrade for Macunaíma may be a good start to this dialogue, although of course there will be those who make him demonic as well. The process of “estrangement” from Brazilian society with its own identity, which is undoubtedly a miscegenation, can have two ways to deny a half of the population with catastrophic effects, or to include the two halves and lead the country to an example of tolerance.
I twist and fight for the second case, although at this point it seems almost impossible.
Among the various reviews I found on the Web, Luana Werb is a good introduction to reading Macunaíma, if you are interested, access the link below:


Democracy or identity politics

01 Jul

As soon as the term, initially identity politics, that of the genres, races and cultures that seek some respect and rights was popularized, there was not lacking those who hurriedly already throw themselves on the subject and did not deepen the question Among those who deepen the subject is the American political scientist and thinker.
Mark Lilla, whose specialty is the history of intellectuality, since speaking in philosophy is no more common, a professor at New York University, has one of the most read articles on theme, and has a video of his participation in the Frontiers of Thought.
asks three essential questions: What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality?
The latter seems strange but it is not, we post countless comments on idealism and its profound influence on contemporary culture, the intellectual history of Mark Lilla goes another way, but does not stop touching this essential issue: individualism. struggle for equality has won rights and has transformed society in a commendable and unquestionable way.
Until something changed. The search for a better world became the struggle for the world to recognize me. Mark Lilla explains the changes generated by this new paradigm.
What is democracy today? How do young people see their ideals? How did solidarity become a radical defense of individuality? His most read article last year in the New York Times, emphasizes that identities and flags of minority groups, the so-called identity politics embraced by the Demortal Party, are the primary responsible for the continued defeats of the left in the United States, would it be right? if we look at the Brazilian elections, I think that’s right.
First and foremost, it is not a question of abandoning these just flags, but of rethinking them to make the progress of humanity possible again and to avoid a setback. Follow the video of Mark Lilla, remembering that subtitles can be activated:


The reduction of the divine to human environment

28 Jun

It is possible to deny the existence of God, the argument of the evidence is naive, being neither logical as some modern rationalists wanted, nor human as some German idealists wanted and nor ontological as presented by Saint Anselm.

There is a truth that comes from Socrates that says that it is not with men, but among men, this means that it is both ontological and complex at the same time, and one can not deny the historical existence of Jesus, whether by his historical birth at a time when sense was obligatory, for this was born in Bethlehem, and the record of his death and crucifixion which is told by historians of the time, including Josephus and by Jewish historiography.

But what Nietzsche, born in a family of Lutheran religious has seen beyond his time, is a philosophical and historical evidence of the death of God, through his human epiphany through the historical figure of Jesus, at least to Christianity, while God can be thought of innumerable eschatologies present in almost every culture so as not to be exhaustive, for even the so-called barbarian peoples had some form of divinity.

But the cry of Nietzsche’s madman is the realization of the construction of idealist and positivist philosophy that he wished to take as a single discourse on reality, Thomas Aquinas and other medievals were realistic as a philosophical current, now has a dark sunset.

From this isolationist, individualistic and separatist philosophy of the world three forms of collective heresies follow: a merely human God, a purely divine God, and a total absence of the third divine person: the Holy Spirit, for whom there is no forgiveness.

This sin is not the mere denial of God, but its concrete negation is the negation of the Other. Teilhard Chardin says about the inclusion of the Other that this is the “divine medium”, the typical mystique of our time, which can also be expressed as “where two or more are in my name” (Mt 18:20), which is a “and you who say that I am” (Mt 16:15), which follows several passages of the relationship with the World and with God.

One can say that there are two reductions: the merely human and the merely divine, but the main reduction is the ignorance of a third reduction which is that of the action of the Holy Spirit. In the reduction of the divine, Jesus in miracles almost always asked for a description or made allusion to the faith of the healed, the gifted or just the wonder of contact like the blind Bartimaeus, the prophet Ana, Simeon, the paralytics, lepers or the woman to whom he directs word.

True eschatology sees not only principle or end, but both in relation to the daily life of human life, Teilhard Chardin makes reflection in the book The divine medium (1957): “the slowly accumulated tension between Humanity and God will reach the limits fixed by the possibilities of the world, and then it will be the end … that we should expect not as a catastrophe but as a ‘surrender’ to the world to which we must collaborate with all our Christian forces without fear of the world, because their spells could no longer hurt those to whom he has become, beyond himself, the Body of him who is the One who comes.”

Like the evangelist Luke (Luke 9:20), Matthew also repeats Jesus’ question to the disciples, Mt 16:15: “But who do you say that I am?”

CHARDIN, T. O meio divino (The Divine medium: Essay of inner life). Lisbon: 1957. (in portuguese).