Posts Tagged ‘Noosfera’

A planetary tele-participation

14 Jan

This whole process excluded people and cultures, Edgar MorinTelecomunicacao and Anne B. Kern to analyze the emergence of Earth – Homeland, remember that the invasion of China by Japan in 1931 was ignored by Europe , the “Chaco War between Bolivia and Argentina (1932-1935) was another planet ” (p. 38 ) , and ” only after 1950 is that the Korean War , the Vietnam and ( with the generalization of television) the Middle East have become close. ” (p. 38) .

It is then that world events begin to seem that occur in our backyard , the authors cite Kennedy’s assassination in Dallas in 1963 , the arrival of Sadat to Jerusalem and his assassination in 1981 , the attack on the Pope in Rome , the assassination of Indira Gandhi and her son Rhajiv and murder of Mohammed Boudiaf the House of Culture of Anaba , and they add ” if only for the duration of a flash human emotion wells up to the point we take our clothes , our mite to international aid organizations to humanitarian missions.” (p. 39) .

It is only when people see is that the medical and food aid arrive , but when the authors wrote the book ( in 2000 ) said they still ” we felt for planetary flashes ” (p. 39), is now with videos and simultaneous photos can say the same ?

Tsunamis , hurricanes , floods seem to occur in distant places make us feel more part of the people so far away , and bring us the “feeling of belonging to the same community of destiny , now the Earth community ” (p. 39)

The authors finish Chapter 1 , despite the concern with “agonizing convulsions” claim that ” although there is not now a community of fate , there is still no common awareness of this Schicksalgemeinschaft . ” (P. 41 ) (in certain situations that communities share the destination : shipwrecked people trapped in a mine, etc. and it can now become a common feeling to the entire planet ) and here I include the noosphere, “the spirit” planetarium..

The authors also analyze the planetary identity (Chapter 2) and the problems of planetary distress (Chapter 3), but I’m optimistic I think it is possible now that we have a media mirror network , see the fact that we have to face and decide how it her pleasant creating a new nation – World´s peoples, cultures, biosphere and noosphere shared by all.


Post 1000 and new themes

02 Jan

Reached in late 2013, precisely on the last day of the year posting number 1000, Post1000although it is only a number had already thought of a new theme , although it is the same, but will flee more of the technical aspects to address the social and cultural aspects .

Around the blog is what we call philosophy and Noosphere, but could also be Culture and Theology, without confusing them with Ideology and Religiosity, yet each can assume this connotation in certain contexts .

In these four years of blog try to show the technological changes that occurred throughout the planet, from political news as the Arab spring and the moves in the network to gadgets that create new mechanisms of interaction and communication that take place worldwide and involve repositioning cultural and social conditions in the planet’s inhabitants .

Technology when it reaches a level of full penetration in culture, turns herself in culture, in this case the ciberizados devices, is what was called Cyberculture.

We now want these devices to reach what we call ” calm technology “, ie, their impact assimilated into the culture, discusses them and develop them within the objective and subjective being-in-the-world aspects, and the relationship with its existence .

But we could not fail to address the aspects of his essence , ie the being-as-being, which was called in philosophy ontology, already discussed several times here and what refers to a subjective , spiritual sphere layer surrounding the culture and existence , which is the noosphere , the sphere of noon (spirit, mind or cultural mentality).

Welcome to 2014 , walk together in our lifetime on this planet .



The Book Thief

31 Dec

I made the purpose of reading this book to a friend, housewife, who asked me who only read books Book “academic” and the result was surprising.

The beginning seemed to me that the story of Liesel Meminger although interestingly told by a friendly narrator , drew a morbid journey in which you insert a little thief of books , a fondness which Death to Liesel ‘s track from 1939 to 1943 .

Traits of a survivor are outlined : the Communist mother, persecuted by the Nazis , sends Liesel and her brother for the poor suburb of a German town where a couple is willing to adopt them for cash .

But the boy died on the way and is buried by a digger dropping a book in the snow , which will be the first of several that girl stealing over the years and this book will be the link to your family.

The adoptive father is a painter of wall debonair who teaches him to read , is Nazi period and many books are burned, but she steals the reading of the mayor or the city library.

This virtual – reality created around Hitler and the Second World War , the girl attends Death , with some perplexity of human violence , but manages to give a light and fun tone to the narrative in this harsh reality of lost childhood and the cruelty of the world war.

But the book has a curious dying and living , hence my inevitable connection to Heidegger and to the present day , with dark clouds hovering over the cultural and society .


Networks, yes we are talking about people

29 Nov

We did the two previous posts to do a quick analysis of what is , in my view,YouAreNotGadget the most profound and consistent critic of the Internet and Web, Jaron Lanier , co -founder of Wired and author of “You are not gadget”  (I start with the translation error em portuguese  Welcome to the future : a humanistic vision the future of technology) .

The center of criticism of Lanier can be found on page 92 , stating : “History attests that collectivist ideals can grow and become a large social scale ” , to then cite fascists and communists who began a small number of revolutionaries , ie , for it is what is happening with the digital world .

But networks have always existed in human history , and all the critics think that the network is a network tool on the Web (which is just a web application ) and not stop to think that networks are people , and that the global visibility through an electronic and digital , social media but this may have several tools : twitter , facebook and now Whatsapp is falling in love , at least the young.

Thus the network would be for him an oscillation between ciberfascistas and cibercomunistas , maybe both , but his real ideology appears to say that there is a ” ideology of violation ” referring to Wikipedia and open source , but slipped in authoritarian culture by stating : ” the multitude of free culture believes that human behavior can be modified only by involuntary means ” ( page 143 ) and then immediately shows its neoliberal belief ” they do not believe much in free agency or personhood , “where she was in the cultural industry ?

But leave your questions and more interesting questions for the end : “Is there a way to understand our story to explain what a word is and how one can know c’rebro a word ? (page 213 ) , ” there is a relationship between smell and language, this famous product of the human cerebral cortex ? ” and finally a key question ” in Chapter 2 , I argued that the following question may never be scientifically : the nature awareness ? “And states categorically : ” No experiment can demonstrate that consciousness exists “(p. 223 ) , that is the culture of objectivist author separating subject from object , almost to the point of denying (at least empirically ) the existence of consciousness , reply with two experiments which he himself proposes , the phrase :

The lngyagi ish onz coissa stranya . ( p. 218 )

Another is the experiment V. S. Ramachandran , a neuroscientist at the University of California at San Diego , called Experiment Rama, who is to decide what is kiki and yaws (page 224 ) using as a ” metaphor ” two figures , one spiny and one soft ( the words do not exist in most the known languages ​​) , is one of two figures puts thorns and other softer .

Would get better if he started the conversation poraí , needed to destroy the technology first and gives the impression of poor objectivity and subjectivity bad , and it’s tongue is what ?


Applications used in World Youth Journey

15 Jul

The event brings together young people from AppJMJaround the world connected to the Catholic Church, is a week to be done, has special application for use by tourists who come to Rio de Janeiro.

A specific application was created by a young Campinas and made available by the Archdiocese of the region, called iJuventude, content, music, and all the events related to Journey “on the palm,” to facilitate the movement, but only being available for android devices and Apple.

Previously New Song Community had launched an application Follow the Cross.

Another application has been launched by the Municipal Tourism Rio de Janeiro in addition to containing information about Journey, suggestions of the best routes, places to be visited and tourist information in Rio de Janeiro.

The free download of the app in iOS and Android operating system, is also available in the app store WYD World Youth Day and Google Play as jmjrio2013, available in English, Portuguese and Spanish.

Also on the official guide Rio de Janeiro the application can be found.


Communication, Noosphere y Corpus Christi

30 May

The idea that the universe has a soul or a spirit, (noon – mind or soul), bring new thinking about the meaning of our being, thinking that the current philosophy already hosts, as in Morin:

“The noosphere is not only the means driver / messenger of human knowledge. Also produces the effect of a fog screen between the cultural world, which advances surrounded by clouds, and the world of life. Thus, we find a paradox largest ever faced: what makes us communicate is at the same time, which prevents us from communicating. “(MORIN, 2001).

In etymological terms, religion is what the “reconnection”, ie, that which impels us to communicate with each other in the Christian meaning, what leads us to “Love one another” and that is exactly what we relink the Noosphere, in Teilhard Chardin who coined this word, it is precisely this communication Love (the uppercase agape) we “reconnected” to the Other and the entire cosmos, which to him, a Catholic priest, is the cosmic Christ, his whole cosmic body connecting everyone and everything.

So all Being ontic and the universe are connected to the Supreme Being who is the Being in essence, and just this Being that impels us to communicate, to express this “rewiring” the Other and the Cosmos.

Dreams and visions of Juliana of Liège of Belgium (1193-1258) expressed his Paraco and future Pope Urban IV, who created the date of Corpus Christi, maybe worth rereading for an idea of ​​world-society for which society moves current through the fog, and a cosmos increasingly known and mysterious at the same time.

“MORIN, E. O método 4: As ideias: habitat, vida, costumes, organização. RS: Sulina, 2001.


New blog design and Noosphere

20 May

 This posting is celebrating the launch of the new design of the blog and websiteNoosphere (the picture above  is digital art of Tatiana Plakhova).

 Just as there are the biosphere, developed over millions of years around the terrestrial sphere, according to Teilhard de Chardin, the man emerged as a single species in the biosphere on Earth, breathing in a atmosphere, but subject to a kingdom “neither more nor less than a “sphere” – the Noosphere (or sphere thinking) about coextensively imposed-on (but the more connected and homogeneous) the Biosphere “(Chardin, 1997, p. 102).

Chardin describes the development of the Noosphere in two phases one occupation Biosphere, extension or as he calls it, where “swells in the first half of the path (to the equator [he thinks the poles to the center]) … a very similar pace, proceeds historically the establishment of the Noosphere “(Chardin, 1997, p. 103), and only lately … appearing in the World is the first symptoms folding definitive and global mass thinking inside a hemispherical top … “(Chardin, 1997, p. 104) and says that the first phase had three distinct characteristics:” Settlement, Civilization, Individualization “(idem).

This movement of contraction, which he called “planetarization” in raises “a fear reflected essential element before a whole, apparently blind, whose immense layers bend over it as if to absorb much alive … as Life, after lead us by the hand into the light, it dropped back, exhausted? “(Chardin, 1997, p. 126).
“From this point of view … no room in the eyes that our fears of ‘dehumanization by planetarization’ are exaggerated, because that planetarization that both frightens us is no more (judging by its effects) that the authentic and direct continuation of the evolutionary process that historically came out type human zoo? (Chardin, 1997, p. 127).

Chardin reaffirms his certainty that the complex “economic, technical, scientific and social” … “Behaves like a body that radiates, irradiation being formed by a free energy, the nature and transformations must be the subject of a brief study” (Chardin, 1997, p. 130).

CHARDIN, Teilhard. O lugar do homem na natureza. Lisboa: Instituto Piaget , 1997.


Pontes, paradoxos e tecnologia

03 May

Numa guerra os primeiros alvos são as pontes, porque elas “ligam” lugares e pessoas que uma vez isolados, começam a servir aos interesses bélicos de destruir e isolar.

Mas o isolamento cultural, religioso e político pode ser causado por um isolamento físico natural, terras longínquas de difícil acesso e comunicação, ainda há regiões assim no planeta.

A tecnologia entra aí para unir, facilitar o acesso e construir pontes entre povos de culturas diferentes, mas nem tão distantes quanto se imagina.

Re-assisti um filme de Win Wenders sobre as transformações culturais da capital do Japão no pós guerra, e da Tóquio recente, e podemos perceber mudanças na cultura da família, dos costumes, de certa forma muito parecida com a cultura ocidental, devido a tecnologia, como ressalta o filme.

O filme (Tokyo Ga, 1985) na verdade é quase um documentário sobre o diretor japonês Yasujiro Ozu, de que filmou o cotidiano japonês desde a década de 20, quando ainda havia o cinema mudo.

A internet era nascente e a Web não existia, mas ele conta os salões de jogos sempre cheios e vai filmar um prédio onde pessoas ficam horas jogando golfe sozinhas, mas aos milhares, eram os games desta época.

A TV e de certa forma o cinema criaram em nós uma cultura uniformizada, com falsas pontes porque nos traziam de volta ao mesmo terreno comum, o da indústria cultural e seu interesse pelo consumo.

Ao mesmo tempo paradoxalmente nos colocou “numa aldeia global”, e na aldeia como dizia Honoré de Balzac, se vive em público, então começamos a enxergar “desfocadas” as culturas de todo o mundo.

Desfocada porque nossa visão, passada por jornais e TVs era centralizada na cultura ocidental dominada pelos interesses econômicos e políticos, interligados e financiados pela cultura política vigente.

Com a mundialização é possível enxergar a cultura dos outros continentes, que agora nas novas mídias, se posicionam numa nova ponte, defender a cultura local e olhar a cultura do outro, mas pelo olhar da multidão em fotos, vídeos e textos compartilhados nas redes sociais.


Superficialidade e os algoritmos

27 Apr

Muitos entre os que não são da chamada geração Y (agora Z) criticam o uso de email e a Web como fuga ou medo dos problemas cotidianos.

Sempre que ouço falar de geração superficial, termo cunhado por Nicholas Carr, sobre o que a internet fez com nossos cérebros, imagino que é tudo muito novo para alguma conclusão realmente final sobre o processo que estamos vivendo, mas não existe planeta B: estamos vivendo assim no planeta A.

Mas posso dizer sobre minha experiência pessoal de todo este período mergulhado em computadores, tecnologias e principalmente em ideias que possam solucionar problemas.

Aprendi a programar no tempo dos grandes computadores, quando o acesso as máquinas era difícil e a primeira que aprendi foi resolver problemas e criar algoritmos, passos consecutivos para solucioná-los e depois de muitas etapas de depuração do algoritmo (a palavra em inglês era debugging acho que daí veio a ideia do bug, defeito no programa) chegava ao programa que só então ia ser passado para a máquina.

As etapas eram: identificar o problema, estabelecer passos para resolvê-lo, otimizar cada um dos passos a permitir a melhor operação com menos tempo e custos, encontrar os possíveis erros e finalmente testar o algoritmo final.

Muitas vezes nem chegavamos ao programa de computador, mas haviam ideias e soluções geniais.

Quando surgiu a internet isto ficou mais interessante, porque era possível compartilhar com milhares de programadores, listas de discussão e havia uma tremenda sinergia nas redes.

A Web ficou mais interessante ainda, porque não programadores se aproximaram deste universo aumentando esta sinergia e universalizando problemas e soluções.

Penso que a superficialidade é justamente o oposto: jamais enfrentar os problemas usando subterfúgios (culpar os outros, dizer que não há soluções ou apenas fugir), enfrentando o problema não conseguir estabelecer passos para enfrentá-lo, conseguindo os passos não admitir que possa ter erros ou falhas, passando os erros e as falhas, nunca testar o algoritmo todo e finalmente, por saltar uma destas etapas, voltar ao problema inicial que só cresceu.

São inúmeros os problemas da superficialidade moderna, mas o pior de todos é não enfrentar os problemas e não admitir os erros, é um sistema pedagógico e psíquico falido, ninguém aprende e quem ensina assim ensina errado !


A liquidez, a modernidade e a Web

26 Apr

Uma coisa muito comum é associar a liquefação de algumas instituições e das relações sociais com o mundo digital, nada mais equivocado, porque este processo se inicia no final da idade média.

Primeiro deve-se esclarecer que modernidade, termo surgido no final da idade média e início da idade moderna, com as transformações clássicas e um conjunto de “ideais” aparentemente estáveis de valores e modos de vida cultural e político: o liberalismo, o iluminismo e concepções de sociedade que seriam duradouras, mas que o tempo mostrou que não são.

Na modernidade líquida, tudo é volátil, as relações humanas não são mais tangíveis e a vida em conjunto, familiar, de grupos de amigos, de afinidades políticas e assim por diante, perde esta consistência e estabilidade, mas quando tiveram ? Referiam-se a quais valores “sólidos” ?

O estabelecimento da autonomia da razão, com suas extraordinárias influências na filosofia, a cultura e as sociedades ocidentais, e até mesmo nas teologias atuais.

Em Descartes já se liquefazia o sujeito moderno, ao desenvolver a sua dúvida sistemática, moderno conceito sobre o que seria “científico” afirma: “usando de sua propria liberdade, suponha que nenhuma coisa, de cuja existência tenha a menor dúvida, exista”, e já na primeira meditação dizia: “me aplicarei seriamente e com liberdade a destruir em geral todas minhas antigas opiniões” sobre o que diria mais tarde Husserl, que introduziu outro método (pós-moderno?) colocando entre parentesis o que se considera certo.

O fracasso na construção do discurso de diversas escolas e saberes, a crise atual do conceito de “autoridade” e sobre a falibilidade dos sentidos, em que se baseia o empirismo, incitaram Descartes a evidenciar a desconexão moderna dos sujeitos dos seus objetos do conhecimento.

A magia e o argumento do sonho, importante tema no barroco e nos neo-clássicos, entre os que têm um ou mais possíveis paralogismos com a razão moderna, ao desvincular-se dos objetos, dando a eles um campo do imaginário e do irreal, que não é o virtual, possibilidades inúmeras.

Estava quebrada a concepção e a possibilidade sólida de um realismo plano ou de uma ligação em certa medida material ou homogênea entre as coisas exteriores e o sujeito que deseja conhecê-las.

O que a Web tem a ver com isto, tudo e nada, tudo porque nasce e vive nesta época, e nada porque é no mínimo um equívoco atribuir a ela os 500 anos da modernidade e os seus problemas, ela só tem 13 anos, ou 30 anos se pensarmos a internet.