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Arquivo para January, 2020

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 Digital Equipments 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.

 

The complexity, the infinite and God

17 Jan

Except for areas such as art and sectors of astrophysics, the rest of scientific research is a prisoner of its own methodologies, designed to “maintain the balance of discourse by banishing contradiction and wandering; controlled or guided all developments of thought, but it itself stood out as impossible to solve. ”(Morin, 2008, pp. 80-81).

It does not mean, of course, to destroy the balance and rationality of human thought, but to let it penetrate: in a sense of the simplest, the most elementary, the most ‘childish’: changing the basis of reasoning, the associative relations, and repulsive among some early concepts, but upon which the whole structure of reasoning and all possible discursive developments depend. And that is, by the way, the most difficult. ” (Morin, 2008, p. 82).

So we start from the “childish” idea of ​​infinity, but which is the great scientific complexity of modern thinking as well, the immensity of the universe that is 96% mass and dark energy is still mysterious, but it may help us and finally the idea that in this infinity there is more than one energy, there is a living Being that precedes the universe itself can be another generous “childish idea”: God.

The eschatology that derives from these two fundamentals, a mysterious universe and a Being that precedes everything (in Christian eschatology is a Trinitarian God, who is also the ‘divine man’ Jesus), can give us a new dialogue in which what we think about matter. , spirit and science can change.

The essential relationship of God through Jesus with the world has as its crucial point the substitution of the metaphor of the lamb that Abraham killed in place of his son (the origin of God’s lamb comes from there), and is manifested by the evangelist John about John the Baptist ( Jn 1:29) who saw Jesus approach and said, “Behold the Lamb of God, who taketh away the sin of the world.”

The Josefa d’Obidos painting that we have already posted here by virtue of building a hologram installation is depicted above.

 

Totality and infinit

16 Jan

The complex is fundamental for understanding wholeness, Edgard Morin wrote: “Only complex thinking can civilize our thinking” (Morin, 2008, p. 23), in the absence of a totalizing and comprehensive discourse, complex thinking itself is.

Giordano Bruno was the first to intuit that the infinite was fundamental to the nascent modern thought, but this one took refuge in the rational dualism (objectivism x subjectivism) and in the human finite that does not admit the mystery and the infinite present in the cosmic totality.

Current thinking, thanks to the physical complexity that came from quanta and relativity theory, is launched into the depths of the universe to think about matter and dark energy and their new and eccentric phenomena that challenge current models of physics, science, and maybe religion.

Edgar Morin, before reflecting on the paradigmatic turn, says that the West “the fruitful child of the schizophrenic Cartesian dichotomy and clerical puritanism, also commands the double aspect of Western praxis, on the one hand anthropocentric, ethnocentric, egocentric since it is the subject ( because based on the self-worship of the subject: man, nation or ethnicity, individual) by another and correlatively manipulative, icy “objective” since it is the object ”(Morin, 2008, p. 81).

Without considering themselves dogmatic, arrogant, and self-referential, this thought, even when projecting to the Infinite, even appealing to God and even invoking dialogue, is itself arrogant, the slightest amount of questioning enough to note arrogance.

Now, even for the religious to admit the mystery, it is indispensable to admit the idea of ​​God and the infinite, while for the “rational” thought (not the dogmatic rationalism) to admit the complexity of the phenomena is only to make serious science and to investigate the reality, nature on the one hand, and to admit man’s place within it is the only possibility of overcoming the objectivist and egocentric arrogance of modern thinking.

The infinite that is also claimed by current thinkers such as Ricoeur, Lévinas who explained the sense of alterity before the Infinite: “The idea of ​​infinity does not start from Me, nor from a need for the Self that accurately assesses its emptiness. In it the movement starts from the thought, not from the thinker. ”(Levinas, 1988, p. 49).

LEVINAS, Emmanuel. Totalidade e infinito. Tradução José Pinto Ribeiro, Lisboa- Portugal, Edições 70, 1988.

 

 

Bruno, besides the heretic

15 Jan

I read in my youth Giordano Bruno’s “La cena de las cenizas”, one of six dialogues written in Italian, written during his two-year stay in London (1583-1585).

The Dominican priest discussed the Copernican Revolution in this book, and although he was accused of heretic, his discussion was no other than Christian eschatology in his worldview beyond his time glimpsing the ways of the infinite world and his view of God.

He paid with his own life, being burned alive on February 17, 1600 in Rome, but all his commentators claim that their dialogue opened the way for a new link between the paths of cosmology and philosophy, but contrary to the medieval Christian worldview.

His philosophy went beyond the limitations of reason (mathematical and logical) using for his bold vision an amalgamation of basic facts and cosmic reality, but without neglecting a reflection that led to humanistic action.

Also fleeing empiricism and using mental experiments from which he deduced the ramifications of his worldview, some interpreters claim that he used reasoning similar to what Einstein used for his intuitions about the universe.

Referring to the cosmos as infinite reality, Bruno went beyond the spheres of Aristotle and Ptolemy, to him as well as to Kepler, Paracelsus and Nicolas de Cusa the universe is a living being that holds an essential unity that unites all particular beings, which are but emanations of the whole, this cosmological view influenced the entire Renaissance.

His worldview, which did not triumph in the Renaissance, perished and was interrupted by the emergence of Cartesian reason, Hume’s idealism and empiricism, but deserves to be reread and studied as a strong influence on Renaissance thought.

Here’s what was said about Giordano Bruno in the famous cosmos series:

https://www.youtube.com/watch?time_continue=6&v=XzTREw3AKEQ&feature=emb_logo

 

 

 

 

Complex thinking

14 Jan

Nothing favors obscurantism more than the idea that is possible to make what is complex simpler, ignore the organicity of social, ecological and cultural problems and how they compose themselves.

Complex thinking is born from the idea of nature and the universe as organisms that are increasingly mysterious and whose structure is gradually revealed, through the hard work of those who first admit the complexity of phenomena and second resist temptation to simplify them by imagining that simple solutions and ideas would be enough to solve them.

Man himself is but a complexification of nature, they agree with this not only the most elaborate scientific thought but also theologians like Teilhard Chardin.

Scientific simplification is called reductionism, religious simplification reductionism, cultural and social simplification has no specific name, but it can be said that it is confused with ignorance and dualism.

Morin explains in Introduction to Complex Thinking: “the ancient pathology of thought gave an independent life to the myths and gods it created. The modern pathology of the spirit is in the hypersimplification that makes it blind in the face of the complexity of the real” (Morin, 2008 p. 22).

In the scientific field explains it epistemological blindness: “Those disputed between Popper, Kuhn, Lakatos, Feyerabend, etc., are ignored. Now this blindness is part of our barbarism. It makes us understand that we are always in the barbaric age of ideas. We are always in the prehistory of the human spirit.” (Morin, 2008, p. 23).

Nothing more complex than reducing it to the simple, as Bachelard stated, there is no simple, there is only simplified, which most often mutilates and deforms the phenomenon, inducing thought to obscure liquidity.

Morin, E. (2008) Introduction to complex thinking. 5th. ed. Lisbon: Institute Piaget.