Arquivo para January, 2020
Aesthetics, culture and spirituality
31
Jan
The disorder that contemporary society advances
is not only economic, social and cultural, the aesthetic reflex is a society that aims to eliminate imperfect, pain and co-immunity (all types of immunity are sought at all costs, removing diversity nature), is the attempt of the absence of tragedy, in the cultural and aesthetic sense, of change, but life goes through death.
The result, contrary to the aesthetic that admits the tragedy, is precisely to move towards what it tries to eliminate, it is the society of death, of obscurity, while perfection is sought, the aesthetics of the perfect and straight, but they are contrary to nature, and the man who is part of it. The expansion of the corona virus, other viruses came as recently as the Asian flu, it is a show that we must live with this, recent discoveries in the glaciers of viruses that we did not know mean that they always existed and always had mutations.
But the transgenic mutations, of plants and animals that do not have any type of disease, have the paradox of being precisely that they generate potent diseases while destroying the natural diversity of the complex natural system, in fact, this is also the simplification.
At the social and religious level it means abolishing divergence, moving towards an identity that is nothing other than the denial of the Other, the diverse and the imposition of authoritarian systems, while at the same time making a discourse against individualism and authoritarianism, it favors its, see the Entropy law (picture).
The contradictory, as well as the different walks and continues to evolve in the midst of crises, because it knows that tragedy is part of life and can be overcome if viewed with concern and with the naturalness of those who lead life and society into the future.
The biblical passage in which he speaks of Jesus’ natural life, his preaching time was 3 years, and for 30 he lived a normal life, see the 10 to 1 ratio, the Pharisees and fundamentalists of our time live the opposite, is narrated by the evangelist Lucas (Lk 2,39-40):
“After fulfilling everything, according to the Law of the Lord, they returned to Galilee, to Nazaré, their city. The boy grew and became strong, full of wisdom; and the grace of God was with him ”. In fact, the law in this case was the laws of Judaism, that is, its relationship with the tradition of his time.
Tragedy and the arts
30
Jan
I am not speaking here of tragedy in the ordinary
sense, but as an artistic category that is not only important for understanding the arts and beautiful Greek, but is claimed as a new idea of tragedy “as proposed by Hölderlin, Hegel or Nietzsche.” (Ranciére, 2009, p. 25).
Just as Byung Chul Han in “The Salvation of the Beautiful” will problematize the dualism between contemplation and action, typical of modern philosophy that separates subject from object, Rancière penetrates further by proposing his “aesthetic revolution”, stating that what is there is “The abolition of an ordered set of relations between the visible and the sayable, knowledge and action, activity and passivity” (Ranciére, 2009, p. 25).
I said this when analyzing the Oedipus of the “psychoanalytic revolution” that invalidates “those of Corneille and Voltaire and who intends to resume – beyond the French tragedy, as well as the Aristotelian rationalization of tragic action – as the tragic thought of Sophocles” (idem , p. 25).
Ranciére will discuss in the following pages of his chapter on the “aesthetic revolution” on psychoanalysis saying that it is “invented at that point in which philosophy and medicine are mutually questioned to make thinking a question of disease and disease a question of thinking ” (Ranciére, 2009, p. 25), in paint above Marie Spartali Stillman (1844–1927),.
A large part of modern neo-therapies (I call exoteric psychoanalysis) go around, as if the problem of idealistic thinking was “disease” and a large part of human suffering could be solved as “thought” transforming it into disease.
This happens due to a bad relation with the thinking of tradition, late modernity is nothing but the bad reading of rationalism and idealism, or the delayed reading of empiricism, the thinking of Hanna Arendt’s “active” action, expressed in Byung Chul Han , is also part of the thinking of tradition that Ranciére will identify in the “representative regime as an absolute power of making” (Ranciére, 2009, p. 27).
It clearly identifies this regime in Baumgarten’s discourse on “confused clarity”: “in the aesthetic regime, this identity of knowledge and non-knowledge, of acting and suffering, which… constitutes the very way of being of art ”(Idem, p. 27), of course this is the art of tradition. And so it says, that the aesthetic revolution had already started with Vico, in his New Science, who against Aristotle and the representative tradition, although Rancière knows that his problem was not the theory of art, but the theological-poetic problem of “ wisdom of the Egyptians ” about hieroglyphs.
What place does aesthetics occupy in our time
29
Jan
I imagined that it would be difficult, even
impossible, to approach the subject, since it is concerned with art critics of various types, Freudian psychoanalysts and very rarely anyone with our aesthetic, in the sense of beautiful Greek, or the contemplation of which Byung Chull speaks Han.
I found in a small text by Jacques Rancière, I am increasingly meeting this author, who came to know his work almost by chance (The emancipation of the spectator), referring to the theme as the aesthetic unconscious, but he himself explains it at the outset. psychological aspect of the theme.
I find right at the beginning of the book: “aesthetics does not deal with science or the discipline that deals with art.
Aesthetics designates a way of thinking that deals with the things of art ” (Rancière, 2009, p. 11) and this would be enough, but it complements their thinking and that they seek:“ to say what they consist of as things of thought. ” ( Rancière, 2009, p. 12).
It is a finding, but it could not be otherwise in a dialogue with the Kantian “tradition”, the following complement follows, saying that art as a thought is a recent reference and refers to the work Genealogy of art by Baumgarten of 1790 as the criticism of the Faculty of Judging of Kant.
From Baumgarten, a simple reference in his work would suffice, referring to the union of objects that “must be thought in a beautiful way with causes and effects, as this union must be sensitively known through the analogue of Reason” (Baumgarten, 1933 , p. 127) and so both he and Kant will establish “confused thinking” about the definition of aesthetics.
Rancière will say that both when calling Kant’s confused or heterogeneous sensitive thought, both will make art “no more than a minor knowledge, but a knowledge of what is not thought” (Rancière, 2009, p. 13) and the note of author will link it to enlightenment and liberalism.
There is no explicit reference to Nietzsche’s thought about art, but when discussing Oedipus, the most typical Greek tragedy and Nietzsche defends its role in art, he says about the Freudian use of this tragedy as “universal”, which at the same time encompasses three aspects: “a general tendency of the human psyche, a determined fictional material and a dramatic scheme considered exemplary.” (Rancière, 2009, p. 15).
Of course, this is only introductory, what Ranciére wants to explain is that it is not a matter of subjective or “confused knowledge”, but “a paradoxical union of disease and medicine that is, a paradoxical union of the two” (p. 26) in a reference to “The birth of tragedy” of the Nietzsche, what idealism as thought and romanticism as “aesthetics” want to deny.
Rancière, J. (2009) O inconsciente estético. trad. Monica Costa Netto. São Paulo: ed. 34.
Does tradition and innovation have any relationship?
28
Jan
In the cultural sphere, it is often imagined that it does not, or establishes innovation only in the strict scope of culture, while it is related to beliefs, values, and mainly to the forms of social relations that involve the
production of wealth, the use of techniques , for example, the transition from oral culture to writing, meant a profound change.
Innovation is linked to some significant cultural change, in general, with the influence of new techniques and production methods for consumption, but the term is broader.
The change today is from the media to the transmedia, that is, the media complement each other, you can make a video from a text or an oral exhibition of a certain culture, so you can talk about the narrative of transmidia, or “ storytelling ”, that is, telling stories.
The term was first used by Professor Marsha Kinder, from the University of Sourthern California (USA), in 1991, but in 2003 Professor Henry Jenkins created a definition that was enshrined in his book “Culture of Convergence”, where he defined it as: “[…] a new aesthetic that emerged in response to the convergence of the media”.
When referring to the term aesthetics, it goes beyond the pure production of consumer products to reach art, culture and, in a way, the belief system as a whole, even though rejection in several areas is common, the process of “innovation ”Advances.
There is also a redefinitionof storytelling, the tradition of oral culture of storytelling, where the tradition is perpetuated changes to a new form, now it becomes the use of audiovisual resources to transmit a story, which can be told in an improvised way (as in oral tradition), but can also be worked on and enriched with visual aids.
JENKINS, Henry. (2006) Convergence Culture: Where Old and New Media Collide. NY: New York UniversityPress.
Towards serverless computing
27
Jan
Among the trends pointed out by Nasdaq,
the electronics stock exchange, is the so-called serverless computing, with the transfer of functions to cloud storage.
Clouds start to manage the functions and storage made by servers, computing is more agile and less dependent on mobile devices, which also begin to migrate to the IoT (Internet of Things) and so the general trend may be a digital transformation, not the buzzword of fashion, but in the very structure of the digital universe.
Another consequence will be the transfer and simplification and many functions for the Web, which is confused with the Internet, but it is just a thin layer on it, written through an interpreter (a computer language with high interactivity) which is HTTP.
The creation and execution of applications is thus simpler, but this is not exactly serverless computing as indicated by a superficial literature in the area, but one of the important consequences of it.
Function as a Service (FaaS) technology is different from the application definitions in Clouds (IaaS, Infrastructure as a Service, and PaaS, Platform as a Service), where codes are written without having to know on which server that application will be executed.
From darkness to light
24
Jan
The relationship between tradition and change is greater than you can think, even Marx went to study English economists, German idealism and
French politics to think about his change, it is a fact that this thought today is already part of tradition, so what will be the new ?
We started the week talking about Buzzwords, however the big change that happens nowadays is in the aspect of production and consumption the digital change, the market and the hurryers already use the word “digital transformation”, a strong buzzword, however it is not about ignore it, but understand in the context of the changes that are taking place.
All the tones of the change agree that one must think about collective forms of work, of thought, however what is called collective is in different social, economic and even religious niches, it is a “us” closed in groups and currents of thought .
Tradition seeks the center, where power and wealth are, change seeks the periphery.
However, it is from the crisis that the light is born, it is curious that the Bible prophecy, as well as the text of Matthew (Mt 4,15): “Land of Zabulon, land of Neftali, way of the sea, region on the other side of the Jordan River , Galilee of the pagans! ”Speaks of a people and a land far from religion and where Jesus went to gather his first disciples, because the“ religious ”were Pharisees.
And dialogue with tradition, yes, Jesus will dialogue with Pharisees all the time, what lesson can be taken for the contemporary world and its cultural and spiritual crisis.
The new needs “new wineskins”, so new wine in a new barrel, but the culture of wine is not disregarded but improves its appreciation and production, it is not a new process, but a planting in new soil, in fertile land and where hearts are open.
The cultural and spiritual crisis
23
Jan
A modernity divided into objective and subjective questions that no man is inseparable, the first because he must have concrete relations with
the same objects that are intangible, or object of a form of thought that is also subjective, as or thought about a concrete object, being thought is subjective.
The fundamental problem is that every form of thinking must clearly define or think about that object and is accepted as established knowledge, an epistle and not an opinion anymore (the doxa of games) and what is possible to think again, that is , epicenter of the current crisis.
It does not know what is right or what is the established thought about a given object, or if it is an epistemic tradition about it, nor is it known what is the fact of new possibilities of thinking about it, it is a crisis in general , like any attempt at a spiritual or meditative tone on a subject, appears only as an escape from reality and there is nothing new.
Change as a basis for thought or voluntary attitude, we will change because it is not good, neither the attitude or dox, creating a word for the epistemic dialogue that must be one or the other episteme, this is a relationship with tradition, but that allows change, finally the new.
No spiritual aspect means knowing what you have done until today, as a religion and relationship with what is natural, or super-natural and what contemporary reality exists, a concrete relationship (erroneously called exposure, as it is spiritual) with needs and contemporary thought itself with threats of change.
There is nothing new, nor realistic pragmatism, nor spiritual escape, it produces neither true action nor contemplation.
Identity in the view of a mystic
22
Jan
Chiara Lubich, born in Italy on January 22, 1920, would be 100 years old today, among
many teachings I found in her philosophy,
this one is still little known and seems appropriate to the moment of humanity, because it speaks of
identity, and begins by commenting on Hegel, this writing it was almost burned were it not for a
person who hid it in a safe.
October 24, 1974
... (original text in Italian)
egel: non é vero che l´essere che existe é statico, ma dinamico. Tra l´essere e il il non essere, viene fuori il divenire. Tesi, antitesi, sintesi. Il nulla serve, perché se non serebbe l divenire. Il nulla adquista um valoe filosófico, um ruolo particolare. Aplicando uma “concezione trinitária” (cóse disse lui), c´é l´essere, il non essere ed il divenire. Il divenire non é qualcose imperfetta, ma la sintesi ta l´essere ed il non essere. Non si puó sostenere completamente il princípio di identitá perché essere e non essere non si appongono assolutament, perché trovano la síntese nel divenire.
… (free translate)
Hegel:
It is not true that the being that exists is static, but dynamic. Between being and non-being, becoming arises.
Thesis, antithesis, synthesis. None of this is necessary, because it would not be possible to do so. None of this has a
philosophical value, a particular role.
When applying a "Trinitarian conception" (as he said), there is being, not being and becoming.
Becoming (becoming) is not imperfect, but the synthesis of being and non-being.
The principle of identity cannot be fully supported, because being and non-being are not at all opposed (they cannot be fixed),
because they find meaning in the synthesis in becoming.
This not only overturns the theses that seek fixed identities and call them liquid or corrupt identities that admit a non-being of dialogue, in fact they are the inspiring source for a more integrated world.
2020: IT predictions
21
Jan
It is famous and historical predictions in the 70s by the presidents of DigitalEquipments and IBM that personal computers would not come true, but in the early 80s they were. The renowned Wired magazine said at that time that they would happen, but would be first adopted in companies and then in families, the reverse happened. T he magazine's predictions for simultaneous translation were for 2015, they happened in 2017 but there are still complaints about its effectiveness, the bet on hydrogen cars was for 2010, which is becoming reality are electric cars, slowly because of the market it is true, but also the technology of batteries and autonomy of the expensive ones still evolves. Five technologies may meanwhile change the market in 2020: 5G may definitely enter the market changing the business of smartphone operators , multiclouds as evolution of cloud storage will be an evolution of current clouds, AI in particular, Ma chine Learning will enter companies and businesses giving impetus to current IT. And, finally, many possibilities of mobility can change, with the evolution of IoT.
Four IT buzzwords for 2020
20
Jan
Some words have already been used in an excessive 
and mistaken way, we can mention disruptive technologies seen as any that have an impact on the market, when the problem is the scale of production and consumption, the data lakes, used to store raw data that do not they mean they are or can be handled easily (there are specific environments and tools for this), and the third term that is not new is also DevOps, which is the rapid implementation of codes with facilities to remove and correct possible bugs (errors in the code ).
The four buzzwords that are expected to grow in 2020 and which represent a danger both in their use and in their implementation are BigData (yes it already existed in 2019 but its expansion is indicated as a large volume for 2020), AI ditto the previous one, Agile which means the rapid market change and corporate strategy, if misused will be a failure and ultimately and no less essential, and lastly, what has been called a “digital transformation”.
Let’s start with the last one, which includes the previous ones, including the 3 excluded from the analysis, digital transformation does not necessarily mean that “everything now changes with digital processes”, and of course it does not mean that nothing changes, depending on the area, the impact, the disruption (in the scale) it is clear that the impact can and should happen, but be careful with Agile.
Agile is the process of responding quickly to changes, but the answer does not mean being responsive in any situation, the vast majority deserve analysis such as transient market situations, seasonal processes, response to competition and in particular, changes in “fashion”.
AI can be a response to many businesses, but the term “intelligence” itself is questioned, in fact it is a bit of each previous process, including bigData, Agile and Data lakes, that is, there must be tools like Analytics and Machine Learning that assist the process.
Gartner detected an increase from 25% to 37% from 2018 to 2019 in the use of AI for business, but the effectiveness is not guaranteed, just as only the use of IT does not mean the modernization of the company.
