Arquivo para a ‘Noosfera’ Categoria
The sense of the big and the new
26
Apr
Presenting something Big and New worthy of the
idea does not mean creating something new and forming a bubble with it, it means some minimal sign of originality, it should be noted that the term does not dispense with the origin, and means something that actually brings a positive transformation.
The continent of Old Europe is in crisis, and it is difficult to admit this, and the war does not represent the new but rather the old imperial conquest, the looting of neighboring peoples and the lying narratives that hide imperialism.
Sloterdijk establishes some requirements for a current politician: “Profession: politician. Main residence: opacity. Program: belonging. Moral: small challenge jobs. Passion: having a relationship with the absence of relationship. Evolution: self-recruitment based on knowledge, which becomes initiative” (Sloterdijk, 1999, p. 65).
Perhaps the opacity, lack of transparency and diffuse and even contradictory speeches depending on the occasion are clear, the program is clear, affirmation of one’s personality and the recruitment of equals, morality is not anything that requires challenge, and good morality is not Another thing, often the ability to suffer and give oneself for others and in fact, for the people.
In 1999 Sloterdijk ruled: “it is evident that at a time when the form of the great is changing, pathologies of affiliation of all kinds become epidemic… the oldest state athletics has already had to deal with the limits of its power of generalization…” (page 66).
In the book “The new science of networks” Laszlo Barabasi writes a very important example, without the persecutor of Christians Saul, who, after having a mystical experience, leaves the Jewish bubble and goes to the Greek and then the Roman world, Christianity would still be today a sect, and today he seems to return to it for lack of an open spirit.
Saul, now Paul will not fight on the front lines of the empire but rather bring a new spirit to the Roman imperial kingdom and will be persecuted by this spirit and not for using any type of weapon, and announce the kingdom of peace.
In Acts of the Apostles 9:31, after a re-presentation of Paul to the Christian community that feared him, it is said: “The Church, however, lived in peace throughout Judea, Galilee and Samaria”, and finally Paul fights the good fight: without wars, accusations or intolerance.
Pre-occupation and pre-concepts
25
Apr
It’s not about playing with words, they have a clear
meaning without the hyphen, issues that occupy our mind and become challenging, and prejudices when socially and structurally stimulated put people, individuals, ethnicities and peoples into discredit.
However, there is another meaning for those who care about mental health and social health, where it is possible to live with difference, with the Other and with the contradictory, this is spiritual health, in the sense of making the spirit resist a hostile environment.
The objective of leaving a person in discredit through prejudice cannot be confused with the intolerance and lack of love of the pre-concept present in the structure of dualistic thought: subject x object, natural x cultural, body x mind, in which resides a good part of the resistance to dialogue and openness to the different Other.
Some authors consider that prejudice as discrimination (Erving Goffman for example) is more relevant than the stereotype made about certain individuals, but these authors also understand that there are anti-dogmatic characteristics that can articulate the relationship between prejudice, stigma and discrimination (Goffman himself does this).
From the perspective that the pre-concept is interesting to man and his perception of truth (Gadamer, 1997), the way of conceiving and understanding reality regarding a given phenomenon must first go through a pre-understanding or pre- concept of this same phenomenon, that is, we hardly go to reality without any concept about it, for this we need a phenomenological epoché, says good phenomenology.
I say this before pre-occupation, because in general a large part of natural and existential phenomena pass through a prejudiced filter, in the sense of pre-understanding, and thus the knot and veil over reality is established, an attitude is needed to go forward, letting the occupation (and not its pre-establishment) acquire the right place in due time.
Hope (and for those who believe it is faith) enters this vacuum between the two stages, the pre-occupation that may be surrounded by preconceptions of reality, and the truth established by the phenomenon itself, some will think the fact, but the phenomenon or the thing in itself, is its own and the fact always depends on a narrative subject to preconception.
In short, don’t worry too soon, let the phenomenon and reality speak for itself at the exact time of your “occupation” or in ontological terms of your “presence”, your da-sein.
GADAMER, H.G. (1997) Verdade e método. Tradução Flávio Paulo Meurer. 3ª. ed. Petrópolis, Brazil (RJ): Vozes.
The return to the nations and the absence of the Whole
24
Apr
In a time of hypercommunication, social media
makes one feel the absence of the Whole, which Peter Sloterdijk calls the Big: “the form of the big in the industrial world insists on the well-known megalopathic stress in expanded dimensions – but then the people on the street must worry, who previously would have supported a Minister of Foreign Affairs” (Sloterdijk, 1999, p. 61), what he did not imagine was that this would have the opposite reaction: the return of patriotism.
However, only unexpected forces realized this effect, while today’s society: “suffering bouts of nausea in the face of its political class, at the moment cannot do more than grant a pause for reflection on fundamental questions” (p. 62).
The author notices the lack of “something”, the emphasis is his, but prefers to “interpret it as the spirit of the agrarian age” and the great empires (pg. 60), and in his agnostic vision, “for her came the critical moment with the “death of God” “ (idem), again the emphasis is on the author.
Thus in the absence of an eschatological figure, in a world that rejects the idea of the sacred, the divine and a human-divine God of Christians, “the form of the Great is changed, filiation pathologies of all kinds become epidemic” (pg . 66), not only in politics, but also in religion, everyone believes they have found a “great one” and heretically places him in the place of God, even in religions an imaginary god of wealth, leisure and even lust, however contradictory it may be. as it may seem.
The book from the end of the last millennium, understands the problem right but in the wrong place, under the theme of “conservative revolution” (a new highlight from the author) it is experienced “two or three generations ago in the Catholic resistance movements in central Europe and the south, probably a great intercultural career ahead – under a religious, culturalist, regionalist banner” (pg. 67).
Returns to a correct analysis: “in the Great modern – the quasi-religious state-national identities that since the 19th century have marked political forms of life in Europe and later throughout the world” (idem), remember Nazism and now in several forms of “national” wars.
The modern phenomenon of this Great One, of the great homeland whether in Israel or Russia, in China or the USA, is nothing other than the absence of a Great Greater, the divine one that leads men to break borders, to live with what is different and to understand the need for a new civilization that sees the planet as a Homeland.
For the great religious man, one may ask where God is, but the divine-historical figure of Jesus and his beyond-Abrahamic vision that surpasses that of these conflicting peoples, proclaimed a universal motto: “Whoever has seen Me has seen Him who sent Me ” (John 12:45).
A power hidden in little ones
19
Apr
Throughout history, the layers of society that had no participation in power
have been ignored, not in authoritarian regimes where this is evident, even though dictators enjoy some popularity due to their power of manipulation and use of force, the majority of society must and the The process becomes irreversible with access through social media, which can be networks.
The power of weak ties, unknown to most manipulators and authoritarians, exists and even if subjected to a harsh regime, in the shadows and in informal media it ends up manifesting itself, however, the power of propaganda and mass media in the mainstream media was immense.
It is true that part of the so-called popular opinion is also subject to traditions and cultures of oppression and manipulation, it was so before, and now it can become perverse, but when used to promote the common good, equality and respect, it can be the only asymmetric force.
Oppression always presupposes a certain consent, by persuasion, by fear or by some circumstantial or historical convenience, but over time, it may take years, a true “public” opinion will prevail and the polarization of the imperial forces at play will weaken. .
How to recognize the wolf and the lamb in this game is simple, and the biblical parable explains it (John 10:12):
“The mercenary, who is not a shepherd
and does not own the sheep,
sees the wolf coming, abandons the sheep and runs away,
and the wolf attacks and scatters them.”
The shepherd knows the sheep and they listen to his voice, says another biblical passage, and he does not act with power, but as a protector and facilitator of the sheep’s path so they don’t get lost.
Power in Foucault and Chul-Han
16
Apr
Michel Foucault broke with the classical
conceptions of the term power and defined it as a network of relationships where all individuals are involved, and we understand the network here with the modern sense of network, although it was vague in his time, individuals are both generators and recipients of power. movement of these relationships, however he identifies them as biopower, while Chul-Han identifies them as psychopower, and in a way adds the media to this.
State ideology, born from Hegel, is the basis of every history of contemporary power, authoritarianism and modern wars were born from a new idea of imperialism and colonialism, in which stronger states control power not only through weapons, but rather through biopower and now psychopower.
Foucault’s biopower, the state is the first level of power (he calls it a sector), the market is the second level, and the third is civil society, the idea of 4th. The power of the press comes from there.
He studied power not to develop a theory about it, but to identify aspects of subjectivity (in ontology it would be the question of Being), that is, subject over other subjects.
This is important to differentiate him from Chul-Han, who starts from the ontological relationships between beings and identifies the action of media and media structures that act on the psychology of power, so his idea of power (What is power) is like a domination technique that stabilizes and reproduces the dominated system through programming and psychological control.
Foucault sees biopower, as in the body as a training machine, since biopolitics, in the middle of the 18th century, was focused on regulatory controls on the population, the idea being that it was the population increase that caused misery and hunger.
Peter Sloterdijk, who supervised Chul-Han’s doctoral thesis on Heidegger, argues that this “training” process failed and thus, the control process develops towards the fourth power, which Chul-Han focuses excessively on the media, forgetting the 4th. power of the press, TV and cinema that had an enormous influence.
He develops pathologies of self-centeredness (narcissism), emotional instability (borderline) as responses to the demands of a society intoxicated with demands for efficiency, appearance and disciplinary coercion, wrote the author):
“The violence of decapitation is inherent to the pre-modern society of sovereignty; its medium is blood. Modern disciplinary society is, to a large extent, a society of negativity, being governed and dominated by disciplinary coercion, that is, by ‘social orthopedics’. Its form of violence is deformation. But neither decapitation nor deformation are capable of describing the postmodern performance society. It is dominated by a violence of positivity, which confuses freedom and coercion. Its pathological manifestation is depression” (Han 2018, pp. 183-184).
HAN, Byung-Chul. (2018) Psicopolítica: o neoliberalismo e as novas técnicas de poder. Brazil, Belo Horizonte: Âyiné.
Overcoming fear by having hope
12
Apr
It is common to hear in everyday life, there is
no way, everything is really lost, in difficult days for all humanity, it seems impossible to believe in a future full of light and happiness, however, both in philosophy and in true spirituality there is a spirit of resistance: the hope.
So many times in history we seemed close to the end, the ancient empires, the great wars and the two recent “world wars” are not a mere chance, and they were also not without a lot of death, sadness and disappointment, but the worst thing is that we did not have the lucky to understand that scourge.
We don’t know how to deal with pain, with disappointment, with “no” and we want at all costs to be the winners in any dispute, even sporting ones that should only be a reason for joy and distraction, can become a war due to the lack of healthy spirit of competition.
In Palliative Society: Pain Today, Byung Chul-Han writes: “The palliative society is a society of enjoyment. It degenerates into a mania of enjoyment. The like is the sign, the painkiller of the present. It dominates not just social media, but all spheres of culture. Nothing should cause pain”, we want something that will immediately “cure” or suppress any pain or even a small amount of suffering.
The author creates a verb based on new media: “Not only art, but also life itself has to be Instagrammable; that is, free from angles and corners, from conflicts and contradictions that could cause pain. We forget that pain purifies”, and fear brings light to consciousness.
How to beat him? Have you ever stopped to try to answer this question? with Hope, not that of those who wait and do nothing, but that of those who stop and meditate on pain, also on those who suffer injustices, judgments and who should occupy our consciences.
The resistance of the Spirit, which Edgar Morin advocates for today, is also a spirit of Hope, because spiritual exercise would be worthless without a belief in a better future for all, of peace, justice and acceptance. the differences.
In the biblical narrative, when the disciples saw the resurrected Jesus “walking on the sea”, they were afraid and did not fully understand his iconic meaning, but the master said (John 6:19): “Take courage, it is I”, and approaches them , a new force came precisely after this “fear”.
Infinity is not just “believing”
11
Apr
Having moral and religious concepts does not
always mean that we overcome fear, anguish and the difficulties of life, fervent prayers and preaching can cover up the truth, this keeps many people away from believing in happiness and eternal life.
When something from the infinite touches us in life, not only do we discover the truth, not only a belief in someone (something is to reify the eternal) who is already part of our existence, this invigorates us and makes us capable of helping the world of peace, of hope and true Love.
We know in our hearts that no one can truly probe and know our soul, however, someone peers into our interior, when we love and do something good for others, for ourselves and for humanity, something good invades our being and gives us serenity.
This strength that awakens within led great sages, masters and saints to discover something new that made them progress in true asceticism, they were capable of heroic attitudes, but curiously with less weight than it would be for men who do not know this Love.
When we truly live this dimension, even a certain type of routine and bureaucratic religiosity abandons us, we want to see the Other grow, we want to listen to them and love them as they are.
This way we overcome fear with positive attitudes towards the world and other people, so that what is really True, that is, the human and divine good within us, also manifests itself outside and there is no fear, no anguish because it is a True Good.
The opposite, the constant opposition to the Other, the feeling of always highlighting the difference and the arrogance of being superior in something we do well or better than others, although it seems true, brings with it a feeling that distances us from the Other and from humanity, It is not peace.
If we look at wars, we will always see this principle, seeing others as inferior and smaller than us, so they are not worthy of living, they “deserve” all the evil that is deep down within us and not in these people, the majority of whom are innocent, even if Within each people or nation there are people who would not be worthy of our good wishes, it is not by eliminating them that we build peace.
True peace among men is born from a serene heart, which understands the infinite, and which longs, even in the distant future, for a better life for all, without injustice and wars.
Substance and the essence of Being
04
Apr
Substance is an essential concept of both
metaphysics and ontology, although modernity wants to characterize it only as that which is material, etymology says sub instance, or from Latin it literally means “what is below”, but it can also be “ derived from”.
Dualism sees everything as opposition and affirmation, a primary substance is one that does not have the opposite disposition, for example, a man, a tree or an animal, its opposite does not exist, but it is not yet what designates Being, since these change, they are born with some original form and later modifying they are the foundation of something “derived”: an accident, a sub-instance of man, tree or some animal.
In the 17th century René Descartes proposed a division between body and mind, dividing substance into two categories: res extenso, which refers to physical matter, and res cogitans which refers to mind or thought, the simplified dualism as body and mind , in this century there were opposing ideas: the “atomist” monism of Leibniz and the natural monism of Spinoza.
In the 18th century, this idea underwent two reforms: Hume’s, who criticized the substance as something essential, being just an idea created by the human mind, to give meaning to experience, and Kant’s idealism, the substance is not a thing in itself, but a category of human understanding.
Still within the limits of Kantianism, there remain two possibilities of conceiving a being or an object, the immanent sense, which remains within the scope of possible experience, but acting only through the senses (concepts or cognitive principles) and the transcendent, which admits an immanent god , which permeates all reality and is not separated from matter.
The transcendent is then what takes the subject (hence it is called subjectivity) to the object (objectivity) allowing the concept or cognitive principle.
The idea of a person, or three people in the Christian case, is one that gives being (does not separate it from the object and experience) its transcendence and thus allows spiritual ascesis.
In the Christian case, I draw attention to the Resurrected Jesus who orders and roasts a fish and eats it, not out of necessity, but out of possibility, so he does not affect the substance although he conceives it.
The passage says (Luke 24, 40-43): “And saying this, Jesus showed them his hands and feet. But they still couldn’t believe it, because they were so happy and surprised. Then Jesus said, “Do you have anything to eat here?” They gave him a piece of roasted fish. He took it and ate it before them”, if he didn’t need it because he ate it, remember the last supper.
Me, the Other and the Hidden Third
03
Apr
The principle of uncertainty that came from
physics, starting with Heisenberg, at the beginning of the last century gradually put Physics in check, putting scientific determinism, logicism also in check due to Gödel’s paradox which determined that an axiological mathematical system or it is complete or consistent, and cannot be both at the same time, but a new scientific and ontological vision was emerging, Transdisciplinary Ontology.
In the week of July 13 to 17, 2008, the 9th. The Metanexus Institute’s annual conference, held in Madrid, Spain, between philosophers, biologists, physicists, cosmologists, neuroscientists, cognitive scientists, historians, educators, theologians and community leaders took place with the theme “Subject, self, and Soul: Transdisciplinary approaches to Personhood”, where Barsarab Nicolescu was invited to open the Conference.
In it Nicolescu will develop the idea of the hidden third, philosophy had already spoken of the Other through Lévinas, Ricoeur and the educator Martin Buber, who in the book “I-Thou” recognizes in the other something “divine”, but stops there as the others, stop at the edge of the concept of otherness.
Nicolescu went ahead, writes like Heisenberg a model for overcoming the subject x object dualism, characteristic of modernity: “: “We can never reach an exact and complete portrait of reality (Heisenberger, 1998, p. 258). The incompleteness of the laws of physics is present in Heisenberg, even if he makes no reference to Gödel’s theorems. For him, reality is given as “textures of different types of connections”, as an “infinite abundance”, without any ultimate foundation” (Nicolesceu, 2008)
Citing Heisenberg, Nicolescu states, citing Husserl, Heidegger, Gadamer and Cassirer (whom he knew personally), that it is necessary to suppress any rigid distinction between Subject and Object.
The idea of the hidden subject in Nicolescu is beyond the threshold I and the Other, it is in the conception that comes from physics that there is a third state in nature, the Third Included beyond Being and Non-Being, he calls them the Transdisciplinary-Object and Subject-Transdisciplinary, in quantum physics it was already clear that the analysis of an Object phenomenon must be transdisciplinary due to a then unknown state in nature, now also a Transdisciplinary Subject is described by Nicolescu (calls it TD-Subject) which reveals the Hidden Third.
Although the theme talks about the soul and even talks about spirituality, for a good biblical reading it is necessary to understand the unveiling of Jesus after his death (appearance is a limited term) which reveals itself in a surprising and divine way to the disciples, the Hidden Third is Himself.
In the passage of disciples who are walking to Emmaus and a Third walker infiltrates among them, when they see the breaking of bread they will soon remember their “conversation”: “Then one said to the other: “Wasn’t our hearts burning when he spoke to us along the way, and explained the Scriptures to us?” (Luke 24:32).
Quantum physics, occult third and spirituality
02
Apr
Nicolescu Barsarab, in addition to formulating
the theory of the included third, substantiating through quantum physics that Aristotle’s principle of the excluded third, there is A or non-A being exclusive, however quantum physics had already revealed a third state T, as a combination between the state of “existence” and “non-existence” as a physical state, this Being existing or not as a third state allows us to speak of a Transdisciplinary Ontology.
Succinctly, Nicolescu (2002) developed is that instead of one reality waiting to be discovered using the scientific method, there are multiple levels of Reality (he capitalizes Reality and uses the letter T for transdisciplinarity) organized into two levels.
One level concerns Subjective Reality (TD-Subject), so called because it deals with the internal flow of perspectives and consciousness. Included are individual psychology and philosophy, family, community, society, history and political ideologies. The other level concerns Objective Reality (TD-Object), so called because it deals with the external flow of information, facts, statistics and empirical evidence.
Examples include economics (business and law), technology, science and medicine, ecology and environment, planetary (worldwide and global), and cosmic and universe (Nicolescu, 2002, 2016).
Each level of Reality is different, but “each level is what it is because all levels exist at the same level”, the existence of a single level of reality, the disciplinary closure of knowledge, Edgar Morin also warns about this, creates a new type of obscurantism, of disciplinary closure in areas of knowledge.
Arrábida Transdisciplinarity Charter says in its preamble: “Considering that the contemporary rupture between an increasingly cumulative knowledge and an increasingly impoverished inner being leads to the rise of a new obscurantism, whose consequences, on the individual and social level, are incalculable ”, and says in his third article: “Transdisciplinarity is complementary to the disciplinary approach; it makes new data emerge from the confrontation of the disciplines that articulate them together; offers us a new vision of the nature of reality” (Arrábida, 2014).
The opening to the subject is not just about idealistic subjectivity, it is the opening to Being itself and what Transdisciplinary Ontology proposes is to see it in the complexity that is revealed.
Nicolescu, B. (2002) Manifesto of transdisciplinarity. New York, NY: SUNY Press.
Nicolescu, B. (2016) The Hidden Third [W. Garvin, Trans.]. New York, NY: Quantum Prose, 2016.
Freitas, L., Morin, E., Nicolescu, B. (1994) Portugal, Convento da Arrábida, november, 16, 1994.
