Emotional creativity (EC) is a pattern of cognitive abilities and personality traits related to originality and appropriateness in emotional experience. EC has been found to be related to various constructs across different fields of psychology during the past 30 years, but a comprehensive examination of previous research is still lacking. The goal of this review is to explore the reliability of use of the Emotional Creativity Inventory (ECI) across studies, to test gender differences and to compare levels of EC in (...) different countries. Thirty-five empirical studies focused on EC were retrieved and the coefficients required for the meta-analysis extracted. The meta-analysis revealed that women showed significantly higher EC than men (total N = 3,555). The same gender differences were also found when testing scores from three ECI subscales, i.e. emotional novelty, emotional preparedness and emotional effectiveness/authenticity. When comparing EC in 10 different countries (total N = 4,375), several cross-cultural differences were revealed. The Chinese sample showed a significantly lower average ECI total score than all the other countries. Based on the integration of results, the avenues for future research on EC and the breadth of influence of the concept of EC across different fields of psychology are discussed. Keywords: Emotional Creativity, Review, Meta-Analyses, Meta-Analysis, Definition, Emotional Creativity Inventory, ECI, Reliability, Gender Differences, Cross-cultural, Cross-culture, Personality Traits, NEO Personality Inventory, Big Five, Extraversion, Agreeableness, Openness to Experience, Introversion, Neuroticism, Emotions, Creativity, Cognition, Cognitive Abilities, Affect, Fantasy, Coping, Alexithymia, Anhedonia, Self-understanding, Motivation, Creativeness, Innovative Performance, Creative Ability, Artistic Creativity, Creative Thinking. MeSH Headings: Emotions, Creativity, Affect, Affective Symptoms, Gender, Sex, Gender Identity, Cross-Cultural Comparison, Transcultural Studies, Temperament, Extraversion, Neuroticism, Anhedonia, Creativeness, Cognition, Cognitive Function, Artistic Creativity, Creative Ability, Creative Thinking. (shrink)

The objective of the current paper is to provide a critical analysis of Dretske's defense of the naturalistic version of the privileged accessibility thesis. Dretske construed that the justificatory condition of privileged accessibility neither relies on the appeal to perspectival ontology of phenomenal subjectivity nor on the functionalistic notion of accessibility. He has reformulated introspection (which justifies the non-inferentiality of the knowledge of one's own mental facts in an internalist view) as a displaced perception for the defense of naturalistic privileged (...) accessibility. Both internalist and externalist have been approved the plausibility of first-person authority argument through privileged accessibility; however, their disagreement lies on the justificatory condition of privileged accessibility. Internalist hold the view that the justificatory warrant for privileged accessibility is grounded on phenomenal subjectivity. In contrast to the internalist view, externalists uphold the view that the justificatory condition for privileged accessibility lies outside the domain of phenomenal subjectivity. As a proponent of naturalistic content externalism, Dretske defends the view that subject's privileged accessibility is not due to having access to the particular representational state (hence, they have the privilege of getting sensory representational information) and the awareness of mental fact rather the awareness of the whole representational mechanism. Having the knowledge of a particular representational state through privileged access is not the sufficient condition for the accuracy of knowledge about one’s own mental facts. The justificatory warrant lies external to the subject. Even though Dretske’s naturalistic representation is not plausible enough while dealing with the reduction of phenomenal qualities of experience, however, provides a new roadmap to compatibilists for the defense of privileged accessibility and has a major impact on transparency theorists. (shrink)

The irreducibility thesis of phenomenal consciousness can only succeed against the sceptical attack and avoid solipsism iff it can coherently establish the transition from subjective certainty to the objectivity of knowledge. The sceptical attack on the relationship between the phenomenal qualitative character of experience about the subjects own mental fact and the awareness of the qualitative properties of the phenomenal object can be avoided through establishing the immediacy of experience. The phenomenal realist become successful in establishing the subjective certainty about (...) the knowledge of phenomenal consciousness, however, has been failed in establishing objective certainty of knowledge, which leads to several epistemological problems (i.e., scepticism about the independent existence of external world, knowledge about the external reality and the existence of other mind; popularly known as the harder problem of consciousness) in philosophy of mind. In this paper, my objective is to reveal the undesirable consequences of representationalism. Representationalism is not an ideal option for responding to the sceptical attack against the other minds and the reality of the external world. It always leaves an open question for us about the relation between the representation of the object of experience and consciousness. Representationalistic theories of experience violates the principles of phenomenality by rejecting the immediacy of experience and has been committing the pragmatic contradiction by reducing the phenomenal properties to representational properties. The categorization of knowledge about phenomenality as inferential knowledge by representationalist leave no room for foundational knowledge about phenomenality. (shrink)

Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...) (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region. (shrink)

Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of inter-religious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...) (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region. (shrink)

The objective of this paper is to provide a critical analysis of the Kantian notion of freedom (especially the problem of the third antinomy and its resolution in the critique of pure reason); its significance in the contemporary debate on free-will and determinism, and the possibility of autonomy of artificial agency in the Kantian paradigm of autonomy. Kant's resolution of the third antinomy by positing the ground in the noumenal self resolves the problem of antinomies; however, invites an explanatory gap (...) between phenomenality and the noumenal self; even if he has successfully established the compatibility of natural causality and non-natural causality through his transcendental argument. This paper is also devoted to establishing the plausibility of the knowledge claim that Kantian reduction of phenomenality has served half of the purpose of the AI scientists on the possibility of Artificial Autonomous Agency. (shrink)

The present article critiques standard attempts to make philosophy appear relevant to the scientific study of well-being, drawing examples in particular from works that argue for fundamental differences between different forms of wellbeing, and claims concerning the supposedly inherent normativity of wellbeing research. Specifically, it is argued that philosophers in at least some relevant cases fail to apply what is often claimed to be among their core competences: conceptual rigor—not only in dealing with the psychological construct of flow, but also (...) in relation to apparently philosophical concepts such as normativity, objectivity, or eudaimonia. Furthermore, the uncritical use of so-called thought experiments in philosophy is shown to be inappropriate for the scientific study of wellbeing. As an alternative to such philosophy-as-usual, proper attention to other philosophical traditions is argued to be promising. In particular, the philosophy of ZhuangZi appears to concord well with today’s psychological knowledge, and to contain valuable ideas for the future development of positive psychology. (shrink)

We provide a cognitive analysis of how children represent belief using mental files. We explain why children who pass the false belief test are not aware of the intensionality of belief. Fifty-one 3½- to 7-year old children were familiarized with a dual object, e.g., a ball that rattles and is described as a rattle. They observed how a puppet agent witnessed the ball being put into box 1. In the agent’s absence the ball was taken from box 1, the child (...) was reminded of it being a rattle, and emphasising its being a rattle it was put back into box 1. Then the agent returned, the object was hidden in the experimenter’s hands and removed from box 1, described as a ‘‘rattle,” and transferred to box 2. Children who passed false belief had no problem saying where the puppet would look for the ball. However, in a different condition in which the agent was also shown that the ball was a rattle they erroneously said that the agent would look for the ball in box 1, ignoring the agent’s knowledge of the identity of rattle and ball. Their problems cease with their mastery of second-order beliefs. Problems also vanish when the ball is described not as a rattle but as a thing that rattles. We describe how our theory can account for these data as well as all other relevant data in the literature. (shrink)

Throughout the history of mankind, energy security has been always seen as a means of protection from disruptions of essential energy systems. The idea of protection from disorders emerged from the process of securing political and military control over energy resources to set up policies and measures on managing risks that affect all elements of energy systems. The various systems placed in a place to achieve energy security are the driving force towards the energy innovations or emerging trends in the (...) energy sector. Our paper discusses energy security status and innovations in the energy sector in European Union (EU). We analyze the recent up-to-date developments of the energy policy and exploitation of energy sources, as well as scrutinize the channels of energy streaming to the EU countries and the risks associated with this energy import. Moreover, we argue that the shift to the low-carbon production of energy and the massive deployment of renewable energy sources (RES) might become the key issue in ensuring the energy security and independency of the EU from its external energy supplies. Both RES, distributed energy resources (DER) and “green energy” that will be based on the energy efficiency and the shift to the alternative energy supply might change the energy security status quo for the EU. (shrink)

The objective of this paper is to provide critical analysis of the Kantian notion of freedom ; its significance in the contemporary debate on free-will and determinism, and the possibility of autonomy of artificial agency in the Kantian paradigm of autonomy. Kant's resolution of the third antinomy by positing the ground in the noumenal self resolves the problem of antinomies; however, it invites an explanatory gap between phenomenality and the noumenal self; even if he has successfully established the compatibility of (...) natural causality and non-natural causality through his transcendental argument. This paper is also devoted to establishing the plausibility of the knowledge claim that Kantian reduction of phenomenality has served half of the purpose of the AI scientists on the possibility of Artificial Autonomous Agency. (shrink)

Motivated by recent controversies concerning the relationship between modern mindfulness-based interventions and Buddhism, this article discusses the relationship between mindfulness and dogmatism in general, and dogmatism in ethics in particular. The point of view taken is primarily that of the psychology of judgment and deci-sion making: Various cognitive illusions affect the feelings of righteousness and certainty that tend to accompany ethical and moral judgments. I argue that even though there is some evidence that mindfulness practice im-proves judgment and decision making, (...) thisimprovement is rarely as strong as is implied in various contributions to the above-mentioned controversies. In addition, I reflect on claims that “the original teachings of the Buddha” jus-tify the moral stances taken. I argue that these stances likely arise, at least in part, due to the cultural transmission of cognitive dissonance of early Christianity rather than being inherent in the Buddha’s teachings. (shrink)

The approach of structuralism came to philosophy from social science. It was also in social science where, in 1950–1970s, in the form of the French structuralism, the approach gained its widest recognition. Since then, however, the approach fell out of favour in social science. Recently, structuralism is gaining currency in the philosophy of mathematics. After ascertaining that the two structuralisms indeed share a common core, the question stands whether general structuralism could not find its way back into social science. The (...) nature of the major objections raised against French structuralism – concerning its alleged ahistoricism, methodological holism and universalism – are reconsidered. While admittedly grounded as far as French structuralism is concerned, these objections do not affect general structuralism as such. The fate of French structuralism thus does not seem to preclude the return of general structuralism into social science, rather, it provides some hints where the difficulties may lie. (shrink)

Recenze: Kateřina SVATOŇOVÁ, Odpoutané obrazy: archeologie českého virtuálního prostoru. Praha: Academia 2013, 344 s.

Ingarden distinguishes four strata making up the structure of the literary work of art: the stratum of word sounds and sound-complexes; the stratum of meaning units; the stratum of represented objectivities (characters, actions, settings, and so forth); and the stratum of schematized aspects (perspectives under which the represented objectivities are given to the reader). It is not only works of literature which manifest this four-fold structure but also certain borderline cases such as newspaper articles, scientific works, biographies, and so forth. (...) Ingarden specifies what is characteristic of a work of literature by asserting that all declarative sentences appearing in the stratum of meaning units of such work possess what he calls a quasi-judgmental character. We discuss here Ingarden’s theory of quasi-judgments and draw out its implication that all works of literature are works of fiction through and through. (shrink)

In this paper we explicate the notion of a miracle and highlight a suitable ontological framework for it. Our proposal draws on insights from Aquinas’s discussion of miracles and from the modern ontology of powers. We argue that each substance possesses a characteristic set of natural powers and dispositions which are operative or become manifest in the right circumstances. In a miracle divine intervention activates the fundamental disposition inherent in each creature to be responsive to God’s call. Thus, a miracle (...) brings something about which a substance’s set of natural powers and dispositions could not bring about by itself. (shrink)

With the aim of teaching and practicing art for the good or moreover the better, Josef Albers proves to be an idealist. At the same time, he confirms with this conviction that art can also arouse the opposite. This conviction is already evident in the grammatical form of the term, which proves that art is functional or a technique for socio-cultural applications, whether good or bad. In the presentation of the political and philosophical background of this idea as well (...) as in the analysis of Josef Albers´s ´artistic research´ on the artistic means as cultural techniques, this assumption is to be proved by the essay. (shrink)

In the second half of the last century, Albanian society adopted a totalitarian way of communist thinking, that could not have spared medical disciplines. Psychiatry was and probably remains a stigmatized field, whose problems almost never were discussed openly. Specialized writings on psychiatry were available and could shed light on the themes and questions of concern. A periodical journal entitled Psychoneurological Works circulated in its print edition, with its first issue of 1959, its tenth issue of 1984 till it ceased (...) publishing some years later. The journal was a mixture of neurological and psychiatric contributions, with the latter reflecting consistent time-related shifts in thematic, terminology, and data exposure. The panegyric and enthusiastic statements served as a good disguise for the immense ailing of patients and the ethical challenges that psychiatrists were facing, while exerting their profession in the time of severe dictatorship, when the disrespect of human being reached its apogee. (shrink)

There is traditionally a division of labor between economics and economic history, the task of economic history being that of studying the evolving constraints of economic mechanisms. Recent theorizing on endogenous structural change challenges this view: if structural change is endogenous to economic mechanisms, any strict division of labor between causal analysis and structural analysis breaks down. Rather such views call for an integration of causal and structural analysis. This paper looks for such a methodology, noting especially the contributions made (...) by two Swedish economists, Johan Åkerman (1896-1982) and Erik Dahmén (1916-2005). With evolutionary, Marxian, Hayekian and critical realist contributions, the paper examines notions of endogenous structural change with the aim of expounding how the notion can be thought in terms of underlying mechanisms to aid such structural analysis. The findings of endogenous mechanisms underlying structural change are crystallized into a mathematical model and a simple methodological framework. (shrink)

Risk assessment is one of the prerequisites for understanding its causes and possible consequences. We base our risk assessment on the principles described in the European standard EN 31000 - Risk Management Process. This standard comprehensively describes the continuous activities that are necessary in managing risks and minimizing their possible adverse effects on the operation of the system under investigation. In this activity, it is necessary to first identify the existing risks, then analyze and evaluate the identified risks. In the (...) analysis of existing risks, it is possible to use both qualitative and quantitative analytical methods, or combine them. We use qualitative methods in cases where we do not have a sufficient amount of input information, these are more subjective. Quantitative methods are more accurate, but also more demanding on input information and time. The choice of a suitable analytical method is a basic prerequisite for knowledge of risks and their evaluation. The values of individual risks obtained in this way are the basis for determining the measures that are ecessary to minimize them, i.e., to adjust them to an acceptable level. The draft measures are always based on the value of the individual components used to calculate the risk number, as well as on the value of the asset , which needs to be protected. Appropriately chosen analytical methods are one of the basic prerequisites for the consistent application of the principles of risk management, as a continuous process aimed at increasing the overall security of the system under study. In the article, the author describes the procedures used in risk assessment, as well as specific analytical methods that can be used in working with risks. The aim of identifying risk factors is to create a list of events that could cause undesirable disruption to ongoing processes. At this stage, we define all the risks that will be subsequently analyzed and evaluated. When identifying, we can use methods such as, e.g. SWOT, PHA (Preliminary Hazard Analysis) or CA (Checklist Analysis). Methods suitable for determining the causes and creating scenarios for the course of a risk event are ETA (Event Tree Analysis) or FTA (Fault Tree Analysis). The basic analysis of the system can be performed using the FMEA method (Failure Mode and Effect Analysis), which provides a numerical risk assessment. By comparison with the numerical value of the risk that we are willing to accept, we obtain 2 groups of risks. Acceptable, which will be given regular attention and unacceptable, which we will focus on in risk management and we will try to minimize its negative affect on the functioning of the system under study. (shrink)

Parallels between the ancient Hellenistic philosophies of the Stoics and Epicureans, on the one hand, and modern cognitive psychotherapy, on the other, are well known and a topic of current discussion. The present article argues that there are also important parallels between Pyrrhonism, the third of the major Hellenistic philosophies, and the currently state-of-the-art “3rd wave” cognitive-behavioral therapies in general, and Acceptance and Commitment Therapy (act) in particular. This provides a crucial insight into Pyrrhonism: understanding Sextus’ term adoxastos using the (...) technical act term ‘defusion’ illuminates the psychological condition of the Pyrrhonist and explains why the apraxia objection against Pyrrhonism is misguided. (shrink)

Children approach counterfactual questions about stories with a reasoning strategy that falls short of adults’ Counterfactual Reasoning (CFR). It was dubbed “Basic Conditional Reasoning” (BCR) in Rafetseder et al. (Child Dev 81(1):376–389, 2010). In this paper we provide a characterisation of the differences between BCR and CFR using a distinction between permanent and nonpermanent features of stories and Lewis/Stalnaker counterfactual logic. The critical difference pertains to how consistency between a story and a conditional antecedent incompatible with a nonpermanent feature of (...) the story is achieved. Basic conditional reasoners simply drop all nonpermanent features of the story. Counterfactual reasoners preserve as much of the story as possible while accommodating the antecedent. (shrink)

The paper follows the thesis, that the perception of real or virtual media shares the anthropological state of "Ausdruckswahrnehmung" or perception of expression (Ernst Cassirer). This kind of perception does not represent a distant, neutral point of view, but one that is guided by feelings or "vitality affects" (Daniel N. Stern). The prerequisites, however, for triggering these feelings/"vitality affects" are not recognizable objects or motifs, but rather their sensually evaluable “abstract representations” or their formal logical structures. In contrast to aesthetic (...) feelings, however, they affect not only our feelings of lust or unlust or our knowledge (formal aesthetics) but also our actions (semiotics). So, when I extend aesthetic experiences to semiotic effects, I will talk about vitality semiotics. This new concept is of consequence, because the thesis of the responsibility of the producer is based on these effects. This is to be carried out by analyzing and presenting the approach of the Bauhaus master Josef Albers. (shrink)

Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion like (...) other thoughts. For it rules out the possibility of completely detached reasoning which necessitates an unchanging state of mind. In this paper, Kaplama uses panta rhei to critically examine the philosophical shortcomings and contradictions of Kantian and Enlightenment ethics. In his examination, he specifically focuses on the teleological nature of Kant’s principle of freedom and ideal of moral autonomy which have dominated the Enlightenment thought. By doing so, he argues that it is essentially inaccurate to posit Überlegenheit (the state of being superior to nature) as the foundation of philosophical inquiry mainly because this would contradict the Enlightenment’s claim to constitute a rupture from classic and medieval metaphysics and would render Enlightenment a mere extension of Christian metaphysics. As in Christianity, Überlegenheit presupposes two separate realms, the actual (contingent) and ideal (pure) realms of thought and assumes that the transcendence commences from the level of the late metaphysical/teleological construction of the ‘subject’ who is completely persistent, self-conscious and immune to change. He then substantiates these points with reference to the philosophical roots of ethnic prejudice displayed by the post-Enlightenment colonialists and the missionaries in Fiji and the Pacific. This brief critical examination of the post-Enlightenment ethnocentrism will be conducted under the following three points: a) On the Enlightenment’s teleological and universalistic understanding of humanity and the concept of progress versus the Fijian concepts of the continuity of life, regeneration, and reproduction b) On the Enlightenment’s ideal of the free-willing and independent individual subject versus the Fijian ideas of 'the cord', reciprocity, and vanua, and c) On the Enlightenment’s (and Christianity’s) strict dualism between physics and metaphysics, nature and human mind, body and soul versus the Fijian bio-centrism, the sanctity of vanua and the cosmological concept of mana. (shrink)

The non-dualizing philosophy of Josef Mitterer as a contemporary version of Heglism -/- The aim of this paper is to present an analogy between philosophy of contemporary Austrian thinker Josef Mitterer and philosophy of Georg Wilhelm Friedrich Hegel. In his works (Das Jenseits der Philosophie and Die Flucht aus Beliebigkeit) Mitterer presents the project of non-dualizing way of speaking. He rejects fundamental philosophical assumption of ontological distinction between language and reality. He claims that when we realize that this (...) assumption is arbitrary we understand that one of the most important contemporary question about relationship between language and reality is not relevant. Analogical considerations we can find in Hegelian Introduction to the Phenomenology of Spirit, where Hegel proposes to reject the assumption of ontological distinction between subject and object. He notices that “fear of error” characteristic for modern critic of cognition is a result of this assumption and it can be rejected when we reject this assumption. I claim that the starting point of this two philosophical projects is the same thought although it is expressed in two different philosophical languages. In the second part of my paper I try to consider quality of this characteristic for Mitterer and Hegel way of thinking. (shrink)

Jill de Villiers has argued that children's mastery of sentential complements plays a crucial role in enabling them to succeed at false-belief tasks. Josef Perner has disputed that and has argued that mastery of false-belief tasks requires an understanding of the multiplicity of perspectives. This paper attempts to resolve the debate by explicating attributions of desires and beliefs as extensions of the linguistic practices of making commands and assertions, respectively. In terms of these linguistic practices one can explain why (...) desire-talk will precede belief-talk and why even older children will have difficulty attributing incompatible desires. (shrink)

This article reviews the ancient Buddhist doctrine of consciousness and its concordance with the psychological heritage of modern science. Firstly, it introduces the nine consciousnesses of Buddhist philosophy, namely, five sensory consciousnesses, plus Mano, Manas, Alaya, and Amala consciousnesses. Secondly, it summarizes the development of the four psychological forces, i.e., Watson’s behaviorism, Freudian psychoanalysis, Jung’s unconscious, and Grof’s transpersonal psychology. Finally, it suggests that the last four consciousnesses are equivalent to the four forces, respectively.

In this essay I take the opportunity to recast some insights from my extensive study over the last decade of Wittgenstein’s remarks on music into a coherent and concise portrayal of Wittgenstein’s philosophical underpinning and upshots pertaining to his perception of the modern music scene in interwar Austria. The gist of the present essay is to show that, for better or for worse, Wittgenstein’s personal taste in music was powered by philosophical reasoning, which was organic to his philosophical development, and (...) that ultimately his philosophical attitude to the music scene of interwar Austria manifests a deeply probing gradation. I are argue that we can distinguish between four varieties of the absurd in the music of interwar Austria, according to Wittgenstein. First is the nonsensical absurd of the incapability of seeing that the nonsensicality of the form of progress is incomprehensible. This category pertains to music which straightforwardly tries to emulate the various maxims and formulations derived from the form of progress. Such nonsensically absurd music typifies progressive Romantic composers such as Richard Strauss, Max Reger, and the early Arnold Schoenberg. Second is the vacuous absurd of the incapability of seeing what the form of progress renders incomprehensible. This category pertains to music which denounces the predominantly nonsensical maxims and formulations of modernity, thus destining itself to keeping on groping for something which it cannot express. Such vacuously absurd music is best exemplified, in Wittgenstein’s mind, by Josef Labor. Third is the philosophical absurd of rendering what is incomprehensible (from the perspective of a cultured person) comprehensible within the same purview. For Wittgenstein, Mahler’s music betokens such incommensurability, evoking a relativist philosophical puzzle: whether cultural progress is real, and it is us who have been left behind, or whether culture has really been vanquished, and we are the only ones left to notice it. The very thought of an artwork of “a totally different sort” remains invariably hypothetical. Fourth is the praxeological absurd of giving rise to an auxiliary, praxeologically dislodged musical language, replacing the transparency of human gesture with exact rules of comprehensibility. From Wittgenstein’s perspective, the shunning of the expanse of lived experience in a musical language fit for the meaning-blind would be the inglorious spot assigned to Arnold Schoenberg’s vision of the music of the future. (shrink)

The fundamental principle holds a strong ground in Ayurveda. Every medical stream has its own science in which its matter is developed, evolved and explained. From creation of living to issues of health, disease and its treatment these fundamental principles are the root. These can be enumerated as Tridosha, Panchamahabhuta, Prakriti, Ojas, Dhatu, Mala, Agni, Manas, Atma etc. They are most unique and original approach to the material creation and it has all scope to incorporate the modern development in the (...) elemental physics. The aim of Ayurveda is to maintain the proper equilibrium of dosa, dhatus, and mala constituent in order to preserve health in a healthy person and cure a disease in a diseased person.The presence of cognition as well as the absence of cognition is an indication of the mind. In the presence of senses with senses object and soul the man does not perceive a thing in the absence of mind that is to say that senses are unable to grasp the object in the absence of Manas. The term Ojas has been used in Ayurveda for the factor which prevents decay and degeneratioif the body and provides strength and support against a disease. Concept of Agni which incorporates all activities and factors responsible for digestion and metabolism in the living organism as known today, knowledge to these fundamental principles is a key to health and diseases .Maintenances of health depend on good and sound knowledge of these. Detail will be given in full paper. Keywords: Ayurveda, health, dosa, Agni, mind. (shrink)

Amerika dan dunia sedang dalam proses runtuhnya dari pertumbuhan penduduk yang berlebihan, sebagian besar untuk abad terakhir, dan sekarang semua itu, karena orang dunia 3. Konsumsi sumber daya dan penambahan 3 miliar lebih CA. 2100 akan runtuh peradaban industri dan membawa kelaparan, penyakit, kekerasan dan perang pada skala yang mengejutkan. Bumi kehilangan setidaknya 1% dari humus setiap tahunnya, sehingga mendekati 2100, sebagian besar kapasitas tumbuh makanan akan hilang. Miliaran akan mati dan perang nuklir semua tapi pasti. Di Amerika, ini sedang (...) sangat dipercepat oleh imigrasi besar-besaran dan reproduksi imigran, dikombinasikan dengan pelecehan yang dimungkinkan oleh demokrasi. Sifat manusia yang rusak tak terelakkan mengubah impian demokrasi dan keragaman menjadi mimpi buruk dalam kejahatan dan kemiskinan. Cina akan terus membanjiri Amerika dan dunia, asalkan mempertahankan kediktatoran yang membatasi keegoisan. Akar penyebab runtuhnya adalah ketidakmampuan psikologi bawaan kita untuk beradaptasi dengan dunia modern, yang menyebabkan orang untuk memperlakukan orang yang tidak terkait seolah-olah mereka memiliki kepentingan bersama. Gagasan tentang hak asasi manusia adalah fantasi jahat yang dipromosikan oleh kaum kiri untuk menarik perhatian jauh dari kehancuran tanpa ampun dari bumi oleh ibu yang tidak terkendali dunia ke-3. Ini, ditambah ketidaktahuan dasar biologi dan psikologi, mengarah pada rekayasa sosial delusi dari sebagian berpendidikan yang mengendalikan masyarakat demokratis. Sedikit memahami bahwa jika Anda membantu satu orang yang Anda menyakiti orang lain-tidak ada makan siang gratis dan setiap item yang dikonsumsi orang menghancurkan bumi di luar perbaikan. Akibatnya, kebijakan sosial di mana-mana tidak berkelanjutan dan satu per satu semua masyarakat tanpa kontrol yang ketat pada keegoisan akan runtuh menjadi anarki atau kediktatoran. Fakta yang paling mendasar, hampir tidak pernah disebutkan, adalah bahwa tidak ada cukup sumber daya di Amerika atau dunia untuk mengangkat persentase yang signifikan dari miskin keluar dari kemiskinan dan menjaga mereka di sana. Upaya untuk melakukan hal ini adalah bangkrut Amerika dan menghancurkan dunia. Kapasitas bumi untuk menghasilkan makanan berkurang setiap hari, seperti halnya kualitas genetik kita. Dan sekarang, seperti biasa, sejauh ini musuh terbesar orang miskin adalah miskin lainnya dan bukan orang kaya. Tanpa perubahan dramatis dan segera, tidak ada harapan untuk mencegah runtuhnya Amerika, atau negara yang mengikuti sistem demokratis. (shrink)

In this paper I aim to re-think the question of the world of persons with schizophrenia from the perspective of the German phenomenologist Max Scheler and that of the Japanese psychiatrist Bin Kimura. So far, no comparison between these two authors has been made, even though there are several convergences and evidence of Scheler’s indirect influence on Bin Kimura through Viktor von Weizsäcker. In recent years, Dan Zahavi, Louis Sass, and Josef Parnas have interpreted the modus vivendi of schizophrenic (...) patients in relation to a disturbance on the level of the “minimal self”. Subsequently, the discussion has highlighted the importance of disorders on the level of intercorporeality and intersubjectivity (Thomas Fuchs) and on the level of “existential feelings” (Matthew Ratcliffe). This paper argues that Max Scheler and Bin Kimura allow us to focus on an aspect which has been neglected so far: that of a “relational self” that relates to the very foundation of intersubjectivity and intercorporeality and that can thus be reborn in the encounter with the other and may position itself differently in the world. In Scheler’s perspective, the world of persons with schizophrenia is the result of an axiological disorder (valueception) that impairs contact with the primordial life impulse (Lebensdrang). As a consequence, they are incapable of attuning emotionally and socially with others: this prevents the singularity from being reborn in the encounter with the other and forces them to position themselves in their own solipsistic universe. Moving in a similar direction, Bin Kimura interprets the world of persons with schizophrenia as the result of a disorder of aida (one of the central concepts of Japanese culture that indicates the space of being in between). The disorder of aida compromises the basic relationship (Grundverhältnis in the sense of Viktor von Weizsäcker) and hinders what Bin Kimura calls festum, i.e. the birth of subjectivity, so that it is experienced by persons with schizophrenia only as ante festum. Starting from these two perspectives, I argue the existence of an axiological and anthropogenetic dimension of psychopathology. I begin with a discussion of Zahavi’s concept of minimal self and the thesis that reveals the disorders on this level of subjectivity as the origin of the world of persons with schizophrenia. I, then, analyze Max Scheler’s position and its historic importance for the emergence of phenomenological psychopathology. Thereafter, I introduce the concepts of “disorder of aida” (Bin Kimura) and “disorder of ordo amoris” (Max Scheler). Finally, I develop the concept of a “psychopathology of ordo amoris” by also comparing it with Ratcliffe’s thesis of “existential feelings”. (shrink)

This essay provides a condensed introductory ‘snapshot’ of just a few of the many and profound correlations existing between early (pre-Abhidhamma) Pāḷi Buddhism and Transcendental Phenomenology, by focusing on what is arguably the most central and essential ‘philosophical problem’ in both traditions: the true nature and significance of the ‘I’ of subjective intentional consciousness. It argues that the Buddhist axiom of ‘not-self’ (anattā) is by no means incompatible with the fundamental phenomenological irreducibility, and necessity, of transcendental subjectivity – or, as (...) Husserl also puts it, of the ‘pure’ or ‘transcendental ‘I’’ – a structure evidently essential to intentional consciousness as ‘consciousness-of’. On the one hand, Husserl recognises (and struggles with) the peculiar ‘emptiness’ of the ‘pure ‘I’’. On the other hand, a fundamental distinction must clearly be drawn between genuine intentional subjectivity – which even Buddhas and Arahants must of necessity possess – and the erroneous bases upon which the concept of ‘self’ (attā) that Buddhism rejects is constituted: the feeling of ‘I am’ (‘asmī’ti), the sense of ‘I am this’ (‘ayam-aham-asmī’ti), and the concept/conceit of ‘I am’ (asmi-māna) – all of which Buddhas and Arahants by definition do not possess. Hence, it is argued that, while the ‘pure I’ does not refer to some permanent ‘entity’ called ‘self’, nor is it merely an empty, non-referring, conventional linguistic marker: it has not merely a ‘use’, but a genuine meaning, which derives from the intrinsic, irreducible, and ‘pre-linguistic’ experiential structure of ‘consciousness-of’ itself. What is more, this meaning is not only recognised and admitted, but actively utilised, within the doctrine and methodology of early Buddhism, without any sense of contradicting the axiom of anattā. (shrink)

Kecenderungan genetik untuk membantu kerabat dekat kita ("altruisme"), yang sangat penting untuk kelangsungan hidup dalam leluhur kita di dataran Afrika puluhan ribu sampai puluhan juta tahun yang lalu, adalah Cacat fatal dalam dunia yang penuh sesak di mana tetangga kita tidak lagi terkait erat dan terlibat dalam perjuangan hidup dan mati untuk bertahan hidup. Saya telah mengacu pada ini sebagai ' The One Big Happy Family Delusion ' dan itu adalah pusat dari utopis yang bunuh diri delusi politik kiri, (...) yang timbul karena kelimpahan sementara sumber daya dan kedamaian relatif dimungkinkan oleh pemerkosaan tanpa ampun bumi. Pandangan politik liberal yang masuk akal di masa lalu membawa tentang runtuhnya masyarakat demokratis modern dan mungkin peradaban itu sendiri. Meskipun hal ini jelas untuk setiap sepuluh tahun terang dengan akses ke internet atau bahkan TV satelit, itu benar-benar buram untuk liberal/Demokratik/neomarxist/neofasis/ketiga supremasi dunia/20, 30-40 sesuatu Googloids dan iPhoners, yang akan segera mengambil alih dan menghancurkan kemakmuran dan perdamaian di Amerika dan Inggris, dan kemudian dunia, baik secara langsung, dan dengan meninggalkan itu terbuka untuk kehancuran oleh kartel Meksiko, Jihadis Islam dan jauh di atas dan di luar semua, tujuh sociopaths yang memerintah Cina. Amerika dan dunia sedang dalam proses runtuhnya dari pertumbuhan penduduk yang berlebihan, sebagian besar untuk abad terakhir, dan sekarang semua itu, karena orang dunia 3. Konsumsi sumber daya dan penambahan 2 miliar lebih CA. 2100 akan runtuh peradaban industri dan membawa kelaparan, penyakit, kekerasan dan perang pada skala yang mengejutkan. Bumi kehilangan setidaknya 1% dari humus setiap tahunnya, sehingga mendekati 2100, sebagian besar kapasitas tumbuh makanan akan hilang. Miliaran akan mati dan perang nuklir semua tapi pasti. Di Amerika, ini sedang sangat dipercepat oleh imigrasi besar-besaran dan reproduksi imigran, dikombinasikan dengan pelecehan yang dimungkinkan oleh demokrasi. Sifat manusia yang rusak tak terelakkan mengubah impian demokrasi dan keragaman menjadi mimpi buruk dalam kejahatan dan kemiskinan. Ignorance dasar biologi dan psikologi mengarah pada rekayasa sosial delusi dari sebagian berpendidikan yang mengendalikan masyarakat demokratis. Sedikit memahami bahwa jika Anda membantu satu orang yang Anda menyakiti orang lain-tidak ada makan siang gratis dan setiap item yang dikonsumsi orang menghancurkan bumi di luar perbaikan. Akibatnya, kebijakan sosial di mana-mana tidak berkelanjutan dan satu per satu semua masyarakat tanpa kontrol yang ketat pada keegoisan akan runtuh menjadi anarki atau kediktatoran. Fakta yang paling mendasar, hampir tidak pernah disebutkan, adalah bahwa tidak ada cukup sumber daya di Amerika atau dunia untuk mengangkat persentase yang signifikan dari miskin keluar dari kemiskinan dan menjaga mereka di sana. Upaya untuk melakukan hal ini adalah bangkrut Amerika dan menghancurkan dunia. Kapasitas bumi untuk menghasilkan makanan berkurang setiap hari, seperti halnya kualitas genetik kita. Dan sekarang, seperti biasa, sejauh ini musuh terbesar orang miskin adalah miskin lainnya dan bukan orang kaya. Tanpa perubahan dramatis dan segera, tidak ada harapan untuk mencegah runtuhnya Amerika, atau negara yang mengikuti sistem demokratis. (shrink)

I. Introduction Sex has been thought to reveal the most profound truths about individuals, laying bare their deepest desires and fears to their partners and themselves. In ‘Carnal Knowledge,’ Wendy Doniger states that this view is to be found in the texts of ancient India, in the Hebrew Bible, in Renaissance England and Europe, as well as in contemporary culture, including Hollywood films.1 Indeed, according to Josef Pieper, the original, Hebrew, meaning of `carnal knowledge’ was `immediate togetherness, intimate presence.’ (...) 10 But equally prevalent in both ancient and contemporary culture is the view that sex generates the deepest illusions, hiding people’s true selves behind layers of deception, blindness, deception, or self-deception.2 Tthere is, however, no contradiction in holding both that sexual deception and illusion blindness are widespread, and that sex reveals some profound truths about us. Indeed, if deception or illusion blindness about our sexual desires and fantasies is widespread, one likely explanation is surely that many of us implicitly or explicitly believe that our desires and fantasies say something important about us – or at least that we believe that others believe that they do. There is little reason to hide from ourselves or others that which we regard as unimportant. But while such blindness to or pretence about one’s own or partner’s sexual needs and desires saves one from embarrassment or from the effort to understand and satisfy one’s partner or oneself, it also subverts a central value of any fulfilling personal.. (shrink)

The paper reviews a book by Massimo Modica dedicated to Denis Diderot's 'Salons' and in particular to Denis Diderot's statements about painter Claude-Josef Vernet and his "Promenade" (XVIII Century).

The Report presents insights which illuminates the intertwinements of European regulatory policies and global governance arrangements. By pinning down the exact nature of the interaction between these two levels, the EU’s dilemma becomes obvious: On the one hand, stronger global governance can be a chance, through which the EU can clarify its own raison d’être of increased integration to the wider world. On the other hand, the design of the European project is being challenged by more assertive global structures. This (...) is especially the case in relation to the WTO regime, which is constraining the decisional autonomy of the EU, regarding the appropriateness of its content and its external effects. Thus, the regulation of services in the EU and the WTO are discussed in the first section of this report. Section two focuses on labour standards, which are analysed from different angles in order to clarify the functions of the WTO and the ILO, multinational companies as well as other private actors within this specific field. The final section deals with the legitimacy problematic of transnational governance. Table of contents: Introduction Christian Joerges and Poul F. Kjaer Section One: Freedom of Services Chapter 1 The Multiple Understandings of Conflict between Trade in Services and Labour Protection Alexia Herwig Chapter 2 Competing in Markets, not Rules: The Conflict over the Single Services Market Susanne K. Schmidt Chapter 3 Competitiveness and Labour Protection: A Comment Markus Krajewski Section Two: Labour Standards Chapter 4 WTO and ILO: Can Social Responsibility be maintained in International Trade? Josef Falke Chapter 5 Reframing RECON: Perspectives on Transnationalisation and Post-national Democracy from Labour Law Claire Methven O’Brien Chapter 6 Transnational Governance and Human Rights: The Obligations of Private Actors in the Global Context Regina Kreide Section Three: The Legitimacy of Transnational Governance Chapter 7 Legitimacy through Precaution in European Regulation of GMOs? From the Standpoint of Governance as Analytical Perspective Maria Weimer Chapter 8 The Justice Deficit of the EU and other International Organisations Jürgen Neyer Chapter 9 Towards Normative Legitimacy of the World Trade Order Alexia Herwig and Thorsten Hüller Chapter 10 From Utopia to Apology – The Return to Inter-state Justice in Normative IR Scholarship: Comments on Neyer and Herwig & Hüller Jens Steffek. (shrink)

Aku mulai dengan beberapa komentar terkenal oleh filsuf (psikolog) Ludwig Wittgenstein karena Pinker saham dengan kebanyakan orang (karena pengaturan default psikologi bawaan kita berevolusi) prasangka tertentu tentang fungsi pikiran, dan karena Wittgenstein menawarkan wawasan yang unik dan mendalam dalam cara kerja bahasa, pemikiran dan realitas (yang ia dipandang sebagai lebih atau kurang coekstensif) tidak ditemukan di tempat lain. TheRe adalah hanya referensi untuk Wittgenstein dalam volume ini, yang paling disayangkan mengingat bahwa ia adalah yang paling brilian dan asli analis bahasa. (...) -/- Dalam bab terakhir, menggunakan metafora terkenal dari gua Plato, ia dengan indah meringkas buku dengan gambaran tentang bagaimana pikiran (bahasa, berpikir, psikologi disengaja)-produk keegoisan buta, dimoderasi hanya sedikit oleh altruisme otomatis untuk kerabat dekat membawa salinan gen kita (inklusif Fitness)--bekerja secara otomatis, tetapi mencoba untuk mengakhiri pada catatan optimis dengan memberi kita harapan bahwa kita tetap dapat menggunakan kemampuan yang luas untuk bekerja sama dan membuat dunia menjadi tempat yang layak untuk hidup. -/- Pinker tentu sadar tetapi mengatakan sedikit tentang fakta bahwa jauh lebih banyak tentang psikologi kita ditinggalkan daripada yang disertakan. Di antara jendela ke dalam sifat manusia yang ditinggalkan atau diberi perhatian minimal adalah matematika dan geometri, musik dan suara, Gambar, peristiwa dan kausalitas, Ontologi (kelas hal atau apa yang kita tahu), sebagian besar Epistemologi (bagaimana kita tahu), disposisi (percaya, berpikir, menilai, berniat dll) dan sisanya psikologi disengaja tindakan, neurotransmiter dan entheogens, negara spiritual (misalnya, Satori dan pencerahan, otak stimulasi dan perekaman, kerusakan otak dan perilaku defisit dan gangguan, permainan dan olahraga, teori keputusan (termasuk. teori permainan dan perilaku ekonomi), perilaku hewan (sangat sedikit bahasa tetapi satu miliar tahun genetika bersama). Banyak buku telah ditulis tentang masing-masing bidang psikologi disengaja. Data dalam buku ini adalah deskripsi, bukan penjelasan yang menunjukkan mengapa otak kita melakukannya dengan cara ini atau bagaimana hal itu dilakukan. Bagaimana kita tahu untuk menggunakan kalimat dalam berbagai cara mereka (yaitu, tahu semua makna)? Ini adalah psikologi evolusi yang beroperasi pada tingkat yang lebih mendasar-tingkat di mana Wittgenstein paling aktif. Dan ada perhatian yang sangat minim pada konteks kata mana yang digunakan = sebuah arena yang dirintis Wittgenstein. -/- Namun demikian, ini adalah karya klasik dan dengan memperingatkan ini masih layak dibaca. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systEMS tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019) . (shrink)

Dalam ' Godel ' s Way ' tiga ilmuwan terkemuka membahas isu seperti undecidability, ketidaklengkapan, kekasaran, komputasi dan paraconsistency. Saya mendekati masalah ini dari sudut pandang Wittgensteinian bahwa ada dua masalah dasar yang memiliki solusi yang sama sekali berbeda. Ada masalah ilmiah atau empiris, yang merupakan fakta tentang dunia yang perlu diselidiki masalah observationally dan filosofis mengenai bagaimana bahasa dapat digunakan secara jelas (yang mencakup pertanyaan tertentu dalam matematika dan logika), yang perlu diputuskan dengan mencarit bagaimana kita benar-benar menggunakan kata (...) dalam konteks tertentu. Ketika kita mendapatkan jelas tentang mana permainan bahasa yang kita bermain, topik ini dipandang sebagai pertanyaan ilmiah dan matematika biasa seperti orang lain. Wawasan Wittgenstein jarang sama dan tidak pernah melampaui dan seperti yang berkaitan dengan hari ini karena mereka 80 tahun yang lalu ketika dia mendikte buku Blue and Brown. Terlepas dari kegagalan-benar serangkaian catatan daripada buku selesai-ini adalah sumber yang unik dari pekerjaan tiga sarjana terkenal yang telah bekerja di tepi berdarah fisika, matematika dan filsafat selama lebih dari setengah abad. Da Costa dan Doria dikutip oleh Wolpert (Lihat di bawah atau artikel saya di Wolpert dan saya review yanofsky's ' The Outer batas dari alasan ') karena mereka menulis di Universal komputasi, dan di antara banyak prestasi, da Costa adalah pelopor dalam paraconsistency. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systEMS tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019) . (shrink)

Horwich memberikan analisis baik Wittgenstein (w) dan merupakan sarjana W terkemuka, tetapi dalam pandangan saya, mereka semua jatuh pendek dari apresiasi penuh, seperti yang saya jelaskan di length dalam tinjauan ini dan banyak lainnya. Jika seseorang tidak mengerti W (dan sebaiknya Searle juga) maka saya tidak melihat bagaimana seseorang bisa memiliki lebih dari pemahaman yang dangkal filsafat dan urutan yang lebih tinggi berpikir dan dengan demikian dari semua perilaku kompleks (psikologi, Sosiologi, antropologi, sejarah, sastra, masyarakat). Singkatnya, W menunjukkan bahwa ketika (...) Anda telah menunjukkan bagaimana kalimat digunakan dalam konteks kepentingan, tidak ada lagi yang dapat dikatakan. Saya akan mulai dengan beberapa kutipan penting dan kemudian memberikan apa yang saya pikir adalah pertimbangan minimum yang diperlukan untuk memahami Wittgenstein, filsafat dan perilaku manusia. -/- Pertama mungkin dicatat bahwa menempatkan "meta" di depan kata apapun harus tersangka. W berkomentar misalnya, bahwa metamathematics adalah matematika seperti yang lain. Gagasan bahwa kita dapat melangkah keluar filsafat (yaitu, psikologi deskriptif pemikiran yang lebih tinggi) adalah dirinya sendiri kebingungan yang mendalam. Iritasi lain di sini (dan di seluruh akademik menulis selama 4 dekade terakhir) adalah bahasa yang konstan sebaliknya seksisme dari "dia" dan "miliknya" dan "dia" atau "dia/dia" dll, di mana "mereka" dan "mereka" dan "mereka" akan melakukan dengan baik. Demikian pula, penggunaan kata Perancis ' repertoar ' di mana bahasa Inggris ' Repertory ' akan cukup baik. Kekurangan utama adalah kegagalan lengkap (meskipun sangat umum) untuk mempekerjakan apa yang saya lihat sebagai sangat kuat dan intuitif dua sistem pandangan HOT dan Searle's kerangka yang telah saya diuraikan di atas. Hal ini terutama pedih dalam bab tentang makna p111 et seq. (terutama di catatan kaki 2-7), di mana kita berenang di air yang sangat berlumpur tanpa kerangka benar otomatis hanya S1, disposisional proposisional S2, cos dll Satu juga bisa mendapatkan pandangan yang lebih baik dari dalam dan luar dengan membaca misalnya, Johnston atau Budd (Lihat ulasan saya). Horwich namun membuat banyak komentar tajam. Saya terutama menyukai ringkasan nya dari impor w's anti-teoritis sikap pada P65. Dia perlu memberikan penekanan lebih untuk ' pada kepastian ', baru-baru ini subjek banyak usaha oleh Daniele Moyal-Sharrock, Coliva dan lain-lain dan diringkas dalam artikel baru-baru ini. -/- Horwich adalah tingkat pertama dan pekerjaannya layak usaha. Satu harapan bahwa ia (dan semua orang) akan mempelajari Searle dan beberapa psikologi modern serta Hutto, baca, Hutchinson, Stern, Moyal-Sharrock, berjalan, hacker dan Baker dll untuk mencapai pandangan modern yang luas perilaku. Sebagian besar kertas mereka berada di academia dot edu dan philpapers dot org, tetapi untuk PMS Hacker. -/- Dia memberikan salah satu ringkasan yang paling indah di mana pemahaman Wittgenstein meninggalkan kita yang pernah saya lihat. -/- "Tidak boleh ada upaya untuk menjelaskan linguistik/kegiatan konseptual kita (PI 126) seperti Frege pengurangan aritmatika untuk logika; tidak ada upaya untuk memberikan fondasi epistemologis (PI 124) seperti dalam arti rekening berdasarkan pengetahuan apriori; tidak ada upaya untuk mencirikan bentuk ideal itu (PI 130) seperti dalam pengertian Logics; tidak ada usaha untuk mereformasi (PI 124, 132) seperti teori kesalahan Mackie atau intuisi Dummett; tidak ada upaya untuk merampingkan itu (PI 133) seperti dalam laporan quine keberadaan; tidak ada usaha untuk membuatnya lebih konsisten (PI 132) seperti dalam tanggapan Tarski terhadap paradoks pembohong; dan tidak ada upaya untuk membuatnya lebih lengkap (PI 133) seperti dalam penyelesaian pertanyaan identitas pribadi untuk skenario aneh ' teleportasi '. -/- Akhirnya, izinkan saya menyarankan bahwa dengan perspektif saya telah mendorong di sini, W adalah di pusat filsafat dan psikologi kontemporer dan tidak jelas, sulit atau tidak relevan, tapi gemilang, mendalam dan jernih dan bahwa untuk merindukannya adalah untuk melewatkan salah satu petualangan intelektual terbesar mungkin. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019) . (shrink)

Hal pertama yang harus kita ingat adalah bahwa ketika mengatakan bahwa Cina mengatakan ini atau Cina melakukan itu, kita tidak berbicara tentang orang-orang Cina, tetapi dari Sosiopat yang mengendalikan PKT - Partai Komunis Cina, yaitu, Tujuh Pikun Sosiopat Pembunuh Berantai (SSSSK) dari Komite Tetap PKT atau 25 anggota Politbiro dll. Rencana PKT untuk WW3 dan dominasi total ditata cukup jelas dalam publikasi dan pidato pemerintah Cina dan ini adalah "China Dream" Xi Jinping. Ini adalah mimpi hanya untuk minoritas kecil (mungkin (...) beberapa lusin sampai beberapa ratus) yang memerintah Cina dan mimpi buruk bagi orang lain (termasuk 1,4 miliar Cina). 10 miliar dolar per tahun memungkinkan mereka atau boneka mereka untuk memiliki atau mengontrol surat kabar, majalah, saluran TV dan radio dan menempatkan berita palsu di sebagian besar media utama di mana-mana setiap hari. Selain itu, mereka memiliki tentara (mungkin jutaan orang) yang troll semua media menempatkan lebih banyak propaganda dan menenggelamkan komentar yang sah (tentara 50 sen). Selain melucuti sumber daya dunia ke-3, dorongan utama Belt and Road Initiative multi-triliun dolar adalah membangun pangkalan militer di seluruh dunia. Mereka memaksa dunia bebas menjadi perlombaan senjata berteknologi tinggi besar-besaran yang membuat perang dingin dengan Uni Soviet tampak seperti piknik. Meskipun SSSSK, dan seluruh militer dunia, menghabiskan jumlah besar pada perangkat keras canggih, sangat mungkin bahwa WW3 (atau keterlibatan yang lebih kecil menjelang itu) akan didominasi perangkat lunak. Hal ini tidak keluar dari pertanyaan bahwa SSSSK, dengan mungkin lebih hacker (coders) bekerja untuk mereka maka seluruh dunia digabungkan, akan memenangkan perang masa depan dengan konflik fisik minimal, hanya dengan melumpuhkan musuh mereka melalui internet. Tidak ada satelit, tidak ada telepon, tidak ada komunikasi, tidak ada transaksi keuangan, tidak ada jaringan listrik, tidak ada internet, tidak ada senjata canggih, tidak ada kendaraan, kereta api, kapal atau pesawat. Hanya ada dua jalan utama untuk menghapus PKT, membebaskan 1,4 miliar tahanan Cina, dan mengakhiri pawai gila ke WW3. Yang damai adalah untuk meluncurkan perang dagang habis-habisan untuk menghancurkan ekonomi Cina sampai militer muak dan sepatu bot keluar PKT. Alternatif untuk mematikan ekonomi Cina adalah perang terbatas, seperti pemogokan yang ditargetkan dengan mengatakan 50 drone termobarik pada Kongres KE-20th PKT, ketika semua anggota top berada di satu tempat, tetapi itu tidak akan terjadi sampai 2022 sehingga seseorang bisa mencapai rapat pleno tahunan. Cina akan diberitahu, sebagai serangan terjadi, bahwa mereka harus meletakkan lengan mereka dan mempersiapkan diri untuk mengadakan pemilihan demokratis atau nuked ke zaman batu. Alternatif lainnya adalah serangan nuklir habis-habisan. Konfrontasi militer tidak dapat dihindari mengingat kursus PKT saat ini. Ini kemungkinan akan terjadi di atas pulau-pulau di Laut Cina Selatan atau Taiwan dalam beberapa dekade, tetapi ketika mereka mendirikan pangkalan militer di seluruh dunia itu bisa terjadi di mana saja (lihat Crouching Tiger dll).). Konflik di masa depan akan memiliki aspek hardkill dan softkill dengan tujuan yang dinyatakan dari PKT untuk menekankan perang siber dengan meretas dan melumpuhkan sistem kontrol dari semua komunikasi militer dan industri, peralatan, pembangkit listrik, satelit, internet, bank, dan perangkat atau kendaraan apa pun yang terhubung ke internet. SS perlahan-lahan fielding array di seluruh dunia berawak dan otonom permukaan dan bawah air kapal selam atau drone mampu meluncurkan senjata konvensional atau nuklir yang mungkin tertidur menunggu sinyal dari Cina atau bahkan mencari tanda tangan kapal ATAU pesawat AS. Sementara menghancurkan satelit kami, sehingga menghilangkan komunikasi antara Amerika Serikat dan pasukan kami di seluruh dunia, mereka akan menggunakan mereka, dalam hubungannya dengan drone untuk menargetkan dan menghancurkan angkatan laut kita saat ini unggul. Tentu saja, semua ini semakin dilakukan secara otomatis oleh AI. Sejauh ini sekutu terbesar PKT adalah partai Demokrat amerika serikat. Pilihannya adalah untuk menghentikan PKT sekarang atau menonton saat mereka memperpanjang penjara Cina di seluruh dunia. Tentu saja, pengawasan universal dan digitalisasi kehidupan kita tidak dapat dihindari di mana-mana. Siapa pun yang tidak berpikir begitu sangat tidak berhubungan. Tentu saja itu adalah optimists yang mengharapkan sosiopat Cina untuk memerintah dunia sementara pesimis (yang melihat diri mereka sebagai realis) mengharapkan sosiopati AI (atau AS seperti yang saya sebut - yaitu, Artificial Stupidity atau Artificial Sociopathy) untuk mengambil alih, mungkin pada tahun 2030 Mereka yang tertarik pada rincian lebih lanjut tentang jalan gila masyarakat modern dapat berkonsultasi dengan karya-karya saya yang lain seperti Suicide by Democracy-an Obituary for America and the World 3rd Edition 2019 and Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2019). (shrink)

Materialisme, reduksionisme, perilaku, fungsionalisme, teori sistem dinamis dan komputasi adalah pandangan yang populer, tetapi mereka ditunjukkan oleh Wittgenstein untuk menjadi tidak koheren. Penelaahan perilaku mencakup semua kehidupan manusia, tapi perilaku ini sebagian besar otomatis dan tidak sadar dan bahkan bagian sadar, sebagian besar dinyatakan dalam bahasa (mana Wittgenstein menyamakan dengan pikiran), tidak mencolok, jadi sangat penting untuk memiliki kerangka kerja yang Searle panggilan struktur Logis rasionalitas (LSR) dan saya sebut psikologi deskriptif dari urutan yang lebih tinggi berpikir (dphot). Setelah (...) meringkas kerangka kerja yang dikerjakan oleh Wittgenstein dan Searle, sebagaimana diperpanjang oleh penelitian penalaran modern, saya menunjukkan ketidakmampuan dalam pandangan carruther, yang meliputi sebagian besar diskusi perilaku, termasuk ilmu perilaku kontemporer. Saya berpendapat bahwa bukunya adalah amalgam dari dua buku, satu ringkasan dari psikologi kognitif dan yang lain ringkasan dari kebingungan filosofis standar pada pikiran dengan beberapa jargon baru ditambahkan. Saya menyarankan bahwa yang terakhir harus dianggap sebagai tidak koheren atau sebagai pandangan kartun kehidupan dan bahwa mengambil Wittgenstein pada Firman-Nya, kita dapat berlatih terapi diri yang sukses dengan mengenai masalah pikiran/tubuh sebagai masalah bahasa/tubuh. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua sistem tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019) . (shrink)

' ' Orang mengatakan lagi dan lagi bahwa filosofi tidak benar-benar maju, bahwa kita masih sibuk dengan masalah filosofis yang sama seperti orang Yunani. Tapi orang yang mengatakan ini tidak mengerti mengapa hal itu harus begitu. Hal ini karena bahasa kita tetap sama dan terus merayu kita untuk mengajukan pertanyaan yang sama. Selama masih ada kata kerja ' ' yang terlihat seolah-olah berfungsi dengan cara yang sama seperti untuk makan dan minum ', selama kita tetap memiliki kata sifat yang sama (...) ', ' benar ', ' palsu ', selama kita terus berbicara tentang Sungai waktu, dari keluasan ruang, dll, dll, orang akan terus tersandung kesulitan membingungkan yang sama dan menemukan diri mereka menatap sesuatu yang tidak ada penjelasan yang tampaknya mampu membersihkan. Dan apa lagi, ini memuaskan kerinduan untuk transenden, karena, sejauh orang berpikir bahwa mereka dapat melihat 'batas pemahaman manusia, mereka percaya tentu saja That mereka dapat melihat di luar ini. '' -/- Kutipan ini dari Ludwig Wittgenstein yang didefinisikan ulang filsafat beberapa 70 tahun yang lalu (tapi kebanyakan orang belum menemukan ini). Dennett, meskipun ia telah menjadi seorang filsuf untuk beberapa 40 tahun, adalah salah satu dari mereka. Hal ini juga ingin tahu bahwa baik dia dan antagonis utamanya, John Searle, belajar di bawah Wittgensteinians terkenal (Searle dengan John Austin, Dennett dengan Gilbert Ryle) tapi Searle lebih atau kurang mendapat titik dan Dennett tidak, (meskipun hal ini peregangan untuk memanggil Searle atau Ryle Wittgensteinians). Dennett adalah penentu yang keras (meskipun ia mencoba menyelinap realitas di pintu belakang), dan mungkin ini karena Ryle, yang bukunya yang terkenal ́The Concept of Mind ́ (1949) terus dicetak ulang. Buku itu melakukan pekerjaan yang besar mengusir hantu, tapi itu meninggalkan mesin. -/- Dennett menikmati membuat kesalahan Wittgenstein, Ryle (dan banyak lainnya sejak) telah terkena secara rinci. Kami menggunakan kata kesadaran, pilihan, kebebasan, niat, partikel, berpikir, menentukan, gelombang, sebab, terjadi, peristiwa (dan seterusnya tanpa henti) jarang menjadi sumber kebingungan, tetapi segera setelah kita meninggalkan kehidupan normal dan memasuki filsafat (dan setiap diskusi terlepas dari lingkungan di mana bahasa berevolusi— yaitu, konteks yang tepat di mana kata yang berarti) kekacauan memerintah. Seperti kebanyakan, Dennett tidak memiliki kerangka yang koheren-yang Searle telah disebut struktur Logis rasionalitas. Saya telah memperluas ini cukup sejak saya menulis review ini dan artikel saya baru-baru ini menunjukkan secara rinci apa yang salah dengan pendekatan Dennett filsafat, yang satu mungkin menyebut saintisme on steroid. Mari saya Akhiri dengan kutipan lain dari Wittgenstein--' ambisi adalah kematian pemikiran ́. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systEMS tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu pengetahuan, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

Sejak Gintis adalah ekonom senior dan saya telah membaca beberapa buku sebelumnya dengan bunga, saya mengharapkan beberapa wawasan lebih ke dalam perilaku. Sayangnya, ia membuat tangan yang mati seleksi kelompok dan fenomenologi ke dalam inti dari teori perilaku, dan ini sebagian besar membatalkan pekerjaan. Lebih buruk lagi, karena ia menunjukkan penilaian buruk seperti di sini, itu mempertanyakan semua pekerjaan sebelumnya. Upaya untuk membangkitkan kembali kelompok seleksi oleh teman-temannya di Harvard, Nowak dan Wilson, beberapa tahun yang lalu adalah salah satu skandal (...) utama dalam biologi dalam dekade terakhir, dan aku telah menceritakan kisah sedih dalam artikel ' altruisme, Yesus dan akhir dunia-bagaimana Yayasan Templeton membeli Profesor Harvard dan menyerang Evolution, rasionalitas dan peradaban--sebuah review dari E.O. Wilson ' The sosial penaklukan bumi ' (2012) dan Nowak dan Highfield ' Supercooperator ' (2012). Tidak seperti Nowak, Gintis tampaknya tidak termotivasi oleh agama fanatisme, tetapi oleh keinginan yang kuat untuk menghasilkan alternatif untuk realitas suram sifat manusia, dibuat mudah oleh (dekat Universal) kurangnya pemahaman tentang Biologi manusia dasar dan slateism kosong dari perilaku ilmuwan, akademisi lain, dan masyarakat umum. -/- Gintis benar serangan (seperti yang telah berkali-kali sebelumnya) ekonom, sosiolog dan ilmuwan perilaku lain karena tidak memiliki kerangka yang koheren untuk menggambarkan perilaku. Tentu saja, kerangka yang diperlukan untuk memahami perilaku adalah evolusi satu. Sayangnya, ia gagal untuk menyediakan satu dirinya sendiri (menurut banyak kritikus dan saya setuju), dan upaya untuk mengentalkan mayat busuk kelompok seleksi ke apa pun teori ekonomi dan psikologis ia telah menghasilkan dalam dekade kerja, hanya membatalkan seluruh proyek. -/- Meskipun Gintis membuat upaya gagah berani untuk memahami dan menjelaskan genetika, seperti Wilson dan Nowak, ia jauh dari seorang ahli, dan seperti mereka, matematika hanya membutakan dia ke ketidakmungkinan biologis dan tentu saja ini adalah norma dalam ilmu pengetahuan. Seperti yang terkenal Wittgenstein dicatat pada halaman pertama budaya dan nilai "tidak ada denominasi agama di mana penyalahgunaan ekspresi metafisik telah bertanggung jawab atas begitu banyak dosa seperti dalam matematika." -/- Itu selalu jelas bahwa gen yang menyebabkan perilaku yang menurunkan frekuensi sendiri tidak bisa bertahan, tapi ini adalah inti dari gagasan pemilihan kelompok. Selain itu, telah terkenal dan sering menunjukkan bahwa kelompok seleksi hanya mengurangi kebugaran inklusif (pilihan kerabat), yang, seperti yang telah dicatat Dawkins, hanyalah nama lain untuk evolusi oleh seleksi alam. Seperti Wilson, Gintis telah bekerja di arena ini selama sekitar 50 tahun dan masih belum menggenggam itu, tapi setelah skandal pecah, aku butuh waktu hanya 3 hari untuk menemukan, membaca dan memahami pekerjaan profesional yang paling relevan, seperti yang dijelaskan dalam artikel saya. Adalah pikiran membingungkan untuk menyadari bahwa Gintis dan Wilson tidak mampu untuk mencapai hal ini dalam hampir setengah abad. -/- Saya membahas kesalahan seleksi kelompok dan fenomenologi yang merupakan norma dalam akademisi sebagai kasus khusus dari kegagalan Universal dekat untuk memahami sifat manusia yang menghancurkan Amerika dan dunia. -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019) -/- . (shrink)

Ini bukan buku yang sempurna, tapi itu unik, dan jika Anda skim pertama 400 atau jadi halaman, yang terakhir 300 (dari beberapa 700) adalah upaya yang cukup baik untuk menerapkan apa yang diketahui tentang perilaku perubahan sosial dalam kekerasan dan tata krama dari masa ke waktu. Topik dasarnya adalah: Bagaimana genetika kita mengendalikan dan membatasi perubahan sosial? Anehnya ia gagal untuk menggambarkan sifat dari pilihan kerabat (inklusif kebugaran) yang menjelaskan banyak hewan dan kehidupan sosial manusia. Dia juga (seperti hampir semua (...) orang) tidak memiliki kerangka yang jelas untuk menggambarkan struktur Logis rasionalitas (LSR-John Searle istilah yang disukai) yang saya lebih suka menyebut psikologi deskriptif pemikiran yang lebih tinggi (DPHOT). Dia seharusnya mengatakan sesuatu tentang banyak cara lain menyalahgunakan dan mengeksploitasi orang dan planet, karena sekarang ini jauh lebih parah untuk membuat bentuk lain dari kekerasan hampir tidak relevan. Memperluas konsep kekerasan untuk memasukkan konsekuensi global jangka panjang-dari replikasi gen seseorang, dan memiliki pemahaman tentang bagaimana evolusi bekerja (yaitu, pilihan kerabat) akan memberikan perspektif yang sangat berbeda tentang sejarah, peristiwa saat ini, dan bagaimana hal yang mungkin akan pergi dalam beberapa ratus tahun mendatang. Salah satu mungkin mulai dengan mencatat bahwa penurunan kekerasan fisik atas sejarah telah dicocokkan (dan dimungkinkan) oleh yang terus meningkat tanpa ampun perkosaan dari planet (yaitu, oleh kehancuran masyarakat dari masa depan keturunan mereka sendiri’). Pinker (seperti kebanyakan orang sebagian besar waktu) sering terganggu oleh kedakalan budaya ketika itu biologi yang penting. Lihat ulasan terbaru saya dari Wilson's ' penaklukan sosial bumi ' dan Nowak dan Highfield ' Supercooperator ' di sini dan di net untuk ringkasan singkat dari vacuity ' benar altruisme' (kelompok seleksi), dan operasi seleksi Kin dan tidak berguna dan dangkal menggambarkan perilaku dalam istilah budaya. Ini adalah sifat klasik/membina isu dan alam mengalahkan memelihara--jauh. Apa yang sebenarnya penting adalah kekerasan yang dilakukan ke bumi oleh peningkatan tanpa henti dalam populasi dan penghancuran sumber daya (karena obat-obatan dan teknologi dan penindasan konflik oleh polisi dan militer). Sekitar 200.000 lebih banyak orang sehari (lain Las Vegas setiap 10 hari, Los Angeles lain setiap bulan), 6 ton atau lebih dari humus pergi ke laut/orang/tahun -sekitar 1% dari seluruh dunia menghilang tahunan, dll berarti bahwa kecuali beberapa keajaiban terjadi biosfer dan peradaban sebagian besar akan runtuh selama dua abad berikutnya, dan akan ada kelaparan, kesengsaraan dan kekerasan dari setiap jenis pada skala yang mengejutkan. Perilaku, pendapat, dan kecenderungan rakyat untuk melakukan tindak kekerasan tidaklah relevan kecuali mereka dapat melakukan sesuatu untuk menghindari malapetaka ini, dan saya tidak melihat bagaimana hal itu akan terjadi. Tidak ada ruang untuk argumen, dan tidak ada gunanya baik (ya I'ma fatalist), jadi aku hanya akan membuat beberapa komentar seolah-olah mereka fakta. Jangan bayangkan saya memiliki pasak pribadi dalam mempromosikan satu kelompok dengan mengorbankan orang lain. I am 78, tidak memiliki keturunan dan tidak ada kerabat dekat dan tidak mengidentifikasi dengan politik, nasional atau kelompok agama dan menganggap yang saya milik secara default sebagai sama seperti menjijikkan sebagai semua sisanya. Orang tua adalah musuh terburuk kehidupan di bumi dan, mengambil pandangan yang luas hal, perempuan adalah sebagai kekerasan sebagai orang ketika orang menganggap fakta bahwa kekerasan perempuan (seperti sebagian besar yang dilakukan oleh pria) sebagian besar dilakukan dalam gerakan lambat, pada jarak dalam ruang dan waktu dan sebagian besar dilakukan oleh proxy-oleh keturunan mereka dan oleh laki. Semakin, perempuan melahirkan anak terlepas dari apakah mereka memiliki pasangan dan efek dari menghentikan satu wanita dari pembibitan adalah pada rerata jauh lebih besar daripada menghentikan satu orang, karena mereka adalah bottleneck reproduksi. Satu dapat mengambil pandangan bahwa orang dan keturunan mereka yang kaya layak kesengsaraan apa pun datang dengan cara mereka dan (dengan pengecualian langka) yang kaya dan terkenal adalah pelanggar terburuk. Meryl Streep atau Bill Gates atau J. K Rowling dan masing-masing anak mereka dapat menghancurkan 50 ton permukaan tanah masing-masing per tahun untuk generasi ke depan, sementara seorang petani India dan mungkin menghancurkan 1 ton. Jika seseorang menyangkal hal itu baik, dan untuk keturunan mereka aku berkata "Selamat datang di neraka di bumi" (WTHOE). Penekanan saat ini selalu pada hak asasi manusia, tetapi jelas bahwa jika peradaban adalah untuk berdiri kesempatan, tanggung jawab manusia harus menggantikan hak asasi manusia. Tidak ada yang mendapatkan hak tanpa menjadi warga negara yang bertanggung jawab dan hal pertama ini berarti adalahkerusakan lingkungan MI nimal. Tanggung jawab yang paling mendasar adalah tidak ada anak kecuali masyarakat Anda meminta Anda untuk memproduksinya. Sebuah masyarakat atau dunia yang memungkinkan orang berkembang biak secara acak akan selalu dimanfaatkan oleh gen egois sampai runtuh (atau mencapai titik di mana hidup ini begitu mengerikan itu tidak layak hidup). Jika masyarakat terus mempertahankan hak asasi manusia sebagai dasar, untuk keturunan mereka orang dapat mengatakan dengan percaya diri "wthoe". -/- Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21St Century 4th Ed (2019). (shrink)

Bagaimana dengan mengambil yang berbeda yang kaya dan terkenal? Pertama yang jelas-novel Harry Potter adalah takhayul primitif yang mendorong anak untuk percaya pada fantasi daripada mengambil tanggung jawab untuk dunia--norma tentu saja. JKR sama seperti Clueless tentang dirinya dan dunia sebagai kebanyakan orang, tapi sekitar 200 kali lebih destruktif amerika dan sekitar 800 kali lebih banyak daripada rata-rata Cina. Dia telah bertanggung jawab atas kehancuran mungkin 30.000 hektar hutan untuk menghasilkan novel sampah ini dan semua terjadi erosi (tidak sepele karenasetidaknya (...) 6 dan mungkin 12 ton/tahun tanah ke laut untuk semua orang di bumi atau mungkin 100 ton per Amerika, dan sebagainya sekitar 5000 ton/tahun untuk Rowling buku dan MOVies dan 3 anaknya). Bumi kehilangan setidaknya 1% dari toptanah nya setiap tahun, sehingga mendekati 2100, sebagian besar kapasitas tumbuh makanan akan hilang. Lalu ada sejumlah besar bahan bakar dibakar dan limbah yang dibuat untuk membuat dan mendistribusikan buku-buku dan film, boneka plastik dll. Dia menunjukkan kurangnya tanggung jawab sosial dengan memproduksi anak daripada menggunakan jutaan untuk mendorong keluarga berencana atau membeli sampai hutan hujan, dan dengan mempromosikan konvensional liberal kebodohan dari 3rd supremasi dunia yang menghancurkan Inggris, Amerika, dunia dan keturunannya masa depan. Tentu saja, dia tidak berbeda dari yang lain 7. 8 milyar Clueless-hanya ribut dan lebih destruktif. -/- Ini adalah tidak ada masalah makan siang gratis tulisan besar. Massa tidak bisa melihat bahwa tidak ada yang namanya membantu satu orang tanpa merugikan orang lain. Hak atau hak istimewa yang diberikan kepada pendatang baru ke dalam dunia yang penuh sesak hanya dapat meredupkanorang lain. Terlepas dari bencana ekologi besar-besaran yang terjadi di depan mereka di mana-mana sehari-hari, mereka tidak dapat pin mereka ke ibu tak terkendali "yang beragam", yang menyumbang sebagian besar penduduk dari abad terakhir dan semua itu dalam satu ini. Mereka tidak memiliki beberapa kombinasi kecerdasan, pendidikan, pengalaman dan kewarasan diperlukan untuk ekstrapolasi serangan harian pada sumber daya dan fungsi masyarakat untuk runtuhnya akhirnya peradaban industri. Setiap makan, setiap perjalanan dengan mobil atau bus, masing-masing sepasang sepatu adalah paku lain di peti mati bumi. Kemungkinan besar tidak pernah terlintas dalam pikirannya bahwa satu kursi di pesawat dari London ke San Francisco menghasilkan sekitar satu ton karbon yang meleleh sekitar 3 meter persegi es laut dan sebagai salah satu kelebihan hak dia mungkin terbang ratusan penerbangan tersebut. -/- Tidak hanya orang kaya dan terkenal, tetapi hampir semua tokoh masyarakat sama sekali, termasuk hampir semua guru, dipaksa untuk menjadi benar secara politis, yang dalam demokrasi Barat, sekarang berarti demokrasi sosial (Neomarxist-yaitu, diencerkan Komunis) supremasi dunia ketiga yang bekerja untuk penghancuran masyarakat mereka sendiri dan keturunan mereka sendiri. Jadi, mereka yang kekurangan of pendidikan, pengalaman, kecerdasan (dan dasar akal sehat), yang harus melarang mereka dari membuat pernyataan publik sama sekali, sepenuhnya mendominasi semua media, menciptakan kesan bahwa cerdas dan beradab harus mendukung demokrasi, keragaman dan kesetaraan, sementara kebenaran adalah bahwa ini adalah masalah dan bukan solusi, dan bahwa mereka sendiri adalah musuh utama peradaban. Melihat saya bunuh diri oleh demokrasi 2nd Ed (2019). (shrink)

SOCIOLOGIA: TRANSFORMAÇÕES SOCIAIS E POLÍTICAS -/- SOCIOLOGY: SOCIAL AND POLITICAL TRANSFORMATIONS -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE - [email protected] e [email protected] e WhatsApp:(82)98143-8399 -/- -/- 1. PREMISSA -/- Muitas foram as transformações sociais e políticas vividas em nossa sociedade. Algumas foram violentas e transformaram radicalmente as sociedades. Outras levaram à independência do jugo colonial ou neocolonial. Há também aquelas que brotaram de acordos entre classes dominantes ou que se constituíram movimentos liderados pela burguesia ascendente. -/- (...) Merecem destaque aquelas que eclodiram no século XX, consideradas populares por terem registrado significativa participação do povo nos países onde ocorreram. -/- 2. TRANSFORMAÇÕES LENTAS E GRADUAIS -/- As transformações em algumas sociedades foram lentas e graduais, permeadas por acordos, conciliações, reformas. Em alguns momentos houve até atos violentos, coordenados por quem estava no poder e sempre em acordo com as novas classes dominantes e os grupos mais poderosos dos momentos históricos precedentes. -/- São exemplos desse tipo de mudança social o que aconteceu na Inglaterra, no Japão e na Alemanha. -/- A Revolução Inglesa foi um movimento em que uma parcela dos senhores de terras e comerciantes se insurgiu contra o poder absoluto do rei e de seus associados (principalmente a nobreza e o clero, que nada produziam). Iniciada em 1642, tinha como objetivo limitar e condicionar esse poder a determinadas funções, impedindo o controle do comércio e da indústria e a criação de impostos pelo rei sem autorização do Parlamento. Após prolongado conflito civil, as forças políticas que lutavam contra o absolutismo derrubaram a monarquia, em 1649, e proclamaram a república. Esse movimento tornou possível a eliminação dos últimos laços que prendiam os ingleses a uma sociedade feudal. -/- A monarquia foi restaurada em 1660, mas o rei e os nobres perderam os poderes anteriores. O Parlamento havia adquirido força política e dividia o poder com a monarquia. Era o grande passo para que o mercantilismo se expandisse e, como consequência, o processo de industrialização se desenvolvesse a partir do século seguinte. O fundamental nesse processo foi a implantação de uma série de direitos que hoje são considerados universais. Mas foi um movimento em um único país e alterou substancialmente a situação apenas em uma sociedade. Só posteriormente teve repercussão maior. -/- A Inglaterra pode ser considerada o paradigma das transformações lentas e graduais mesmo tendo passado por algumas revoltas e irrupções políticas, uma vez que conseguiu manter a monarquia e também um sistema político e jurídico estável por muito tempo. -/- Pode-se dizer que a Revolução Inglesa é resultado de um acordo entre as várias classes dominantes existentes. Constituiu-se, assim, uma integração cultural em torno da ideia de nacionalidade. -/- Na Alemanha e no Japão também aconteceram mudanças políticas decorrentes de um pacto social entre as classes dominantes: os grandes proprietários de terras e a burguesia industrial e comercial emergente. Mesmo com as características próprias de cada país, o que houve foram alterações políticas e econômicas necessárias para o desenvolvimento de sociedades industriais modernas. Apesar de mudanças significativas nos processos e nas relações de produção, houve poucas alterações na estrutura do Estado e os detentores do poder político continuaram os mesmos. Assim, os proprietários da terra não perderam sua fonte de poder e continuaram conduzindo de forma compartilhada com a nova burguesia os destinos do Estado nacional. -/- No Japão, o período entre o início do século XVII até a segunda metade do século XIX (1600-1868) foi marcado por um governo autoritário assentado sobre a grande propriedade rural feudal. Esse período ficou conhecido como Era Xogunato Tokugawa, família que tinha apoio dos famosos guerreiros samurais. A chamada Revolução ou Restauração Meiji refere-se ao período de renovações políticas, religiosas e sociais profundas que ocorreram no Japão entre 1868 e 1900. É também chamado de “Renovação”, já que transformou o Império japonês num estado-nação moderno, o que levou o país a entrar na corrida imperialista do século XIX, principalmente na Ásia, tendo como fundamento o domínio econômico e o expansionismo militar. Essa reforma propriamente dita, apesar de ter assistido a revoltas e batalhas, não resultou na abolição das relações de produção no campo nem na derrubada da monarquia absoluta. Nesse contexto é que os antigos samurais e a pequena nobreza, composta de classes instruídas e já comandantes da burocracia estatal e de parte do exército, passam a ser uma força significativa no Estado japonês. Pode-se dizer, portanto, que houve uma “revolução conservadora” ou apenas uma conciliação de interesses e objetivos que visava manter os mesmos grupos e classes no comando das ações do Estado. Somente depois do fim da Segunda Guerra Mundial (1939-1945) é que se iniciou no Japão a reforma agrária, o que alterou profundamente a estrutura de propriedade da terra. -/- Na Alemanha, as mudanças passaram pelo processo de unificação de muitas unidades políticas, territoriais e culturais. A Alemanha de hoje é fruto de vários movimentos militares, políticos e culturais. Entre 1860 e 1871, foram incorporados novos territórios, demonstrando a força dos exércitos da Prússia – antigo Estado que fazia parte da então Alemanha pré-unificação –, concomitante à ideia de um inimigo externo e comum a todos que desejavam a unificação. Como consequência dessas necessidades, perpetrou-se guerra contra a Dinamarca, depois contra a Áustria e, finalmente, contra a França, em 1870, o que concorreu para o aumento do território. -/- Com a vitória na Guerra Franco-Prussiana, em 1870, a Prússia conseguiu unificar a Alemanha. O rei Guilherme I foi coroado kaiser (imperador) da Alemanha e considerado o líder máximo do país. Mas, mesmo quando o Império alemão se constituiu como tal, ainda existiam 22 estruturas políticas e territoriais diferenciadas, como principados, ducados, grão -ducados, grandes reinos (como os da Baviera e da Prússia) e até cidades livres (como Bremen e Hamburgo). -/- Apenas depois de 1870 foram possíveis a unificação nacional e a transformação da Alemanha em um país industrializado e desenvolvido, uma vez que, além das questões militares, houve outras ações urgentes para que a união se efetivasse. Otto von Bismarck – chefe de governo que estava à frente do processo de unificação alemã e uma das figuras mais proeminentes da política europeia do século XIX – desenvolveu um intenso projeto educacional que incluía um programa curricular unificado, no qual a língua alemã era obrigatória. Além disso, passaram a ser produzidas histórias da nação germânica atreladas a uma formação religiosa protestante única, cujo objetivo era unir a língua, a história e a religião e identificá-las com o povo alemão, rejeitando a diversidade e postulando a falsa ideia de uma unidade alemã indissolúvel e harmônica. -/- Assim, o pacto político orquestrado no interior dos Estados nacionais alemão e japonês aprofundou os laços políticos entre os grandes proprietários de terras e a burguesia, excluindo os operários e os camponeses do direito pleno à democracia e à cidadania, bem como ao acesso à terra. A burguesia não tinha poder para fazer a transformação, e os grandes proprietários não tinham como manter as coisas como estavam. Esse processo de modernização conservadora conduziu esses países à formação de uma sociedade industrial modernizada, mas cuja estrutura política se manteve conservadora. -/- 3. REVOLUÇÕES E MOVIMENTOS ANTICOLONIAIS -/- O rompimento com os laços coloniais também configura um conjunto de movimentos em prol de mudanças sociais. Mais do que isso: como resultado de profundas conscientizações políticas por parte de populações historicamente exploradas e segregadas, esses movimentos anticoloniais estabelecem de modo bastante peculiar um novo patamar para o conceito de revolução. -/- 3.1 Revoluções no continente americano pela independência -/- A Revolução Americana, ocorrida em 1776, caracterizou-se como uma luta contra o colonialismo inglês. O movimento teve grande repercussão, principalmente nos países da América Latina, pois provocou o rompimento dos laços coloniais. Teve influência significativa também por pregar a liberdade individual como um dos pilares da sociedade que se formara na América do Norte. -/- O Boston Tea Party foi um protesto de colonos ingleses considerado fundamental para a deflagração da Revolução Americana, o movimento de independência dos Estados Unidos. -/- Na América do Sul, Simón Bolívar foi sumamente decisivo para a conquista da independência da Venezuela, proclamada em 1811, mas só consumada com a tomada de Caracas e outras regiões de importância estratégica que permaneciam até 1821 sob domínio da coroa espanhola. -/- A maioria dos países da América Latina e do Caribe, seguindo o exemplo do que havia acontecido nos Estados Unidos e sob influência da Revolução Francesa, iniciou as lutas pela independência no início do século XIX, cujos desdobramentos se estenderam até 1820, aproximadamente. Foram necessárias muitas batalhas para que a Espanha aceitasse os termos de independência desses países. Após a emancipação, os países se organizaram politicamente na forma de repúblicas, abolindo a escravidão e o trabalho servil. -/- O Brasil, antiga colônia portuguesa, foi o único país que manteve a monarquia e a escravidão. Com o fim dos laços coloniais, os países que obtiveram a liberdade política assumiram uma nova forma de dependência econômica, agora em relação à Inglaterra, posto que o interesse do capitalismo britânico era conseguir manter o fornecimento de matérias-primas e ampliar o consumo de seus produtos manufaturados em território latino-americano. -/- 3.2 Independência das colônias no século XX -/- A segunda fase do processo de descolonização desenvolveu-se no contexto do neocolonialismo, após a Segunda Guerra Mundial e até a última parte do século XX. Os palcos principais foram a África e a Ásia. -/- O continente africano, no final do século XIX, tinha sido loteado pelos países europeus (com exceção de Portugal, que possuía colônias desde o século XVI), que buscavam matérias-primas para o desenvolvimento de suas indústrias e ampliação do mercado consumidor para os seus produtos manufaturados. Assim, a maior parte das estruturas políticas tribais foi sendo gradativamente destruída, bem como as formas de vida e de produção existentes. -/- Após o fim da Segunda Guerra Mundial, em 1945, muitos povos africanos se organizaram e passaram a lutar por sua independência, criando, assim, uma série de novos países. -/- A independência, no entanto, não significou autonomia, uma vez que os novos países surgidos após a descolonização enfrentaram problemas para promover o desenvolvimento econômico e social. As heranças deixadas pelos colonizadores, representadas tanto por uma economia sempre dependente do exterior, exportadora de matéria-prima e importadora de gêneros de primeira necessidade quanto pelo baixo nível educacional e técnico da população, impediram os projetos de desenvolvimento e provocaram a continuidade da dependência através do endividamento, mantendo esses países subordinados aos interesses das antigas metrópoles. -/- Na Ásia, alguns países obtiveram sua independência mediante lutas ou acordos com as potências colonizadoras. Aqueles que foram invadidos durante a Segunda Guerra Mundial pelo Japão aproveitaram, depois da derrota nipônica em 1945, para iniciar ou retomar os vários movimentos pela independência. Do mesmo modo, o Vietnã, o Laos e o Camboja se tornaram independentes da França, e a Indonésia, da Holanda. Em alguns casos, houve acordo, como a Malásia e Cingapura, que conseguiram a independência da Inglaterra nos anos de 1957 e 1965, respectivamente. -/- O caso da Índia – emblemático – reúne movimentos por independência e acordos com o país colonizador. A presença dos ingleses na Índia data do século XVII e foi se ampliando com o tempo. A dominação foi facilitada pela inexistência de um governo centralizado e também pela diversidade religiosa e de castas, o que não contribuía para uma visão de unidade nacional. -/- Em 1920, logo após o término da Primeira Guerra Mundial (1914-1918), surgiram movimentos pela independência, os quais, ao final da Segunda Guerra, quando o declínio do poder econômico e militar da Inglaterra ficou evidente, foram muito bem -sucedidos em suas lutas. Assim, a dominação na Índia não pôde ser mantida e em 1947 os ingleses reconheceram a independência indiana, que, em função das rivalidades religiosas, deu origem à União Indiana, com maioria hinduísta, e à Liga Muçulmana, com maioria islâmica, que veio a constituir o Paquistão (Ocidental e Oriental). O Ceilão, de maioria budista, tornava-se também independente, passando a ilha a se denominar Sri-Lanka. Posteriormente, o Paquistão Oriental se tornou o atual Bangladesh. -/- 4. REVOLUÇÕES RADICAIS E POPULARES -/- Muitas foram as revoluções radicais e populares. Aqui será abordada apenas a Revolução Francesa. -/- 4.1 Revolução Francesa -/- A Revolução Francesa eclodiu em 1789 como um movimento contrário ao poder monárquico e aos resquícios do feudalismo na França. Foi exemplo para a luta em várias nações do mundo ocidental contra os regimes absolutistas e pela eliminação da monarquia, uma vez que essas formas e sistemas de governo significavam opressão à maioria da população. -/- Além disso, com a revolução foi alterada profundamente a estrutura da propriedade rural, eliminando entraves para o desenvolvimento de uma nova sociedade. Entretanto, o fato mais importante foi que os revolucionários lutaram em nome das pessoas (apesar de não incluir as mulheres), e não só dos franceses, o que transformou o movimento em paradigma das revoluções posteriores. -/- 5. REVOLUÇÕES POLÍTICAS NO SÉCULO XX -/- No século XX ocorreram várias experiências revolucionárias. Entretanto, foram poucas as que envolveram os mais explorados e, portanto, a maioria da sociedade. Duas delas serão aqui tratadas. -/- 5.1 Revolução Mexicana -/- A Revolução Mexicana começou em 1910 e foi uma resposta dos explorados no campo e nas cidades a uma situação insustentável de desigualdade e de exploração. Havia no México uma grande desigualdade social: 1% da população possuía 97% das terras, o que gerava uma situação de exploração e miséria muito grande. -/- Três grandes grupos, representando classes sociais diferentes, participaram do movimento: o dos camponeses, que eram a maioria (seus líderes mais conhecidos foram Pancho Villa no norte e Emiliano Zapata no sul); o dos trabalhadores urbanos organizados em torno da Casa del Obrero Mundial (COM), de orientação inicialmente anarquista; e o da burguesia urbana e rural, liderada por Francisco Madero. Os camponeses exigiam o fim da concentração e a redistribuição das terras. A burguesia dissidente exigia que fossem definidas regras claras sobre as eleições para que se implantasse uma democracia de tipo liberal. Os trabalhadores urbanos, por sua vez, que não tinham nenhum direito nem liberdade de expressão e reunião, exigiam direitos garantidos pela Constituição. -/- O movimento estendeu-se até 1917, quando foi promulgada uma nova Constituição para o México. Várias reivindicações dos camponeses foram atendidas, mas todas sob o controle do Estado. Grandes propriedades, principalmente as da Igreja, foram expropriadas e repartidas. Possibilitou-se a manutenção das terras comunais na forma de cooperativas, mas a reforma agrária (divisão dos latifúndios) propriamente dita não foi realizada e a restituição das terras usurpadas não se efetivou. Assim, os camponeses pouco tiveram a comemorar. -/- Aos trabalhadores urbanos garantiu-se uma série de novos direitos, como jornada máxima de oito horas e a regulamentação do trabalho das mulheres e de menores, do trabalho noturno, do repouso semanal, das férias e das horas extras. Além disso, foram regulamentados a liberdade de organização sindical e o direito à greve, entre outros direitos. -/- A burguesia industrial, os banqueiros, os grandes comerciantes e proprietários de terras, em nome da “revolução mexicana”, constituíram o Partido Revolucionário Institucional (PRI), que se manteve no poder de 1929 até 2000. -/- 5.2 Revolução Russa -/- Enquanto os mexicanos conquistavam sua Constituição, na Rússia a sociedade fervilhava. A maior parte dos russos, tanto no campo como na cidade, vivia em condições precárias e, desde 1905, lutava pela construção de uma nova ordem social. -/- A Revolução Russa de 1917 começou com a derrubada do czar, em fevereiro, e culminou com a tomada do poder pelos bolcheviques, liderados por Vladimir Ilitch Ulianov, o Lênin, e por Leon Trotsky, em outubro. O movimento teve como base os trabalhadores urbanos e os soldados. -/- Os revolucionários organizavam-se em conselhos populares que expressavam a proposta de uma sociedade que se orientasse pela vontade da maioria. Esses conselhos populares eram chamados de sovietes e constituíram o fato mais inovador da revolução. -/- Após a tomada do poder, com a constituição de uma nova estrutura estatal, os sovietes perderam pouco a pouco sua força. O termo, no entanto, ficou gravado no nome da unidade política e nacional formada em consequência da revolução: República Soviética. -/- A situação na Rússia, que era terrível por causa da Primeira Guerra Mundial, tornou-se ainda pior no período de afirmação da revolução. Mesmo assim, a propriedade privada foi extinta e procurou-se alterar a estrutura estatal e de serviços, como a educação, a saúde, o transporte ferroviário e o sistema bancário. A grande dificuldade foi mudar a estrutura da propriedade rural, que ainda era medieval, e a condição dos camponeses, precária em todos os sentidos. Assim, foi necessário primeiro privatizar a terra para depois torná-la coletiva. Isso foi possível com a concentração do poder pelo Partido Comunista e pelo Estado. -/- Em 1922 foi criada a União das Repúblicas Socialistas Soviéticas (URSS), formada por 12 repúblicas, todas sob o comando político e militar da República Soviética Russa. Depois da Segunda Guerra Mundial, mais três repúblicas foram incorporadas à URSS. -/- Em 1924, com a morte de Lênin, Josef Stálin assumiu o comando da URSS e aprofundou a concentração do poder no Partido Comunista e no Estado, eliminando a oposição. A partir de então, uma revolução que nascera com o propósito de transformar o sistema anterior e garantir a liberdade para todos gerou uma sociedade que teve parte dos problemas econômicos resolvidos, mas à custa da submissão a um Estado autoritário que oprimiu a maioria da população. -/- A União Soviética desmoronou na década de 1980, tendo seu fim assinalado pela queda do Muro de Berlim, em 1989. Deixou oficialmente de existir em dezembro de 1991. -/- Além da experiência russa, outras revoluções populares de orientação socialista ocorreram no século XX. Podemos citar alguns exemplos: na China, em 1949, a revolução liderada por Mao Tsé-Tung; em Cuba, em 1959, o movimento revolucionário encabeçado por Fidel Castro e Che Guevara; no Vietnã, de 1945 a 1954, o movimento liderado por Ho Chi Minh. -/- 5.3 Um breve balanço -/- Como se pode perceber, uma coisa é o início de uma revolução, com seus propósitos transformadores; outra é a situação pós-revolucionária ou a institucionalização da revolução, em que o momento inicial de tomada do poder e alteração das estruturas políticas, econômicas e sociais precisa ser deixado para trás. É necessário, então, criar novas instituições ou reformular as antigas para que a revolução possa se desenvolver. -/- Com o passar dos anos, a liderança muda, e as situações interna e externa se modificam; aparecem interesses novos e são necessárias novas ações, que podem gerar maior emancipação ou não. -/- Algumas revoluções, como a do México, são populares, mas depois do momento inicial as demandas da maioria do povo são deixadas de lado e, em nome delas, há uma reorganização das classes dominantes para continuar no poder. -/- Os exemplos analisados aqui são de sociedades que alteraram sua estrutura e seu modo de vida, mas avançaram pouco no processo de liberdade e emancipação. Pode-se afirmar, então, que não são parâmetros para futuras mudanças, embora devam ser vistos como repletos de lições da história, da vida e dos rumos sempre otimistas e de esperança num mundo melhor. -/- 6. E O QUE VEM PELA FRENTE? -/- A transformação radical de uma sociedade – revolução – está sempre ligada à superação de um sistema por outro, havendo um movimento popular ou uma classe social oprimida organizada para ir à frente e derrubar o antigo regime. -/- Na sociedade capitalista, segundo Marx, a classe social oprimida é o proletariado. Depois das muitas revoluções que ocorreram no mundo, há a possibilidade de a classe proletária, ou trabalhadora, organizar-se para derrubar o sistema capitalista? Há condições objetivas (crise do sistema, organização, poder, armas) e subjetivas (consciência social, aliança entre os diversos segmentos dos explorados) para que isso ocorra? Não se pode negar a existência de algumas dessas condições, principalmente nos países periféricos do sistema capitalista, mas, com as sociedades submetidas a forte esquema de massificação, torna-se cada dia mais difícil acontecer um movimento revolucionário nos moldes da Revolução Russa. -/- Hoje, em todos os meios de comunicação, ouvimos declarações de que estamos vivendo em uma “nova” sociedade, em uma “era pós-moderna”, em uma “sociedade pós-burguesa”, em uma “sociedade pós-industrial” etc. Com isso, afirma-se que está se estruturando uma nova organização social, completamente diferente da anterior. -/- Ora, na sociedade atual estão sendo levadas ao limite as potencialidades da modernidade estabelecida pela Revolução Industrial dos séculos XVIII e XIX, sem mudanças nas estruturas de poder e na economia; mas há indícios de que uma transformação esteja ocorrendo. Em que direção? As respostas a essa questão são divergentes. -/- É possível perceber que a ideia de uma revolução violenta, com a tomada do poder do Estado para desenvolver uma nova sociedade, está cada dia mais distante da realidade. Parece remota, também, a ideia de uma mudança significativa mediante ações lentas e graduais por parte das instituições políticas, pois estas estão muito amarradas às estruturas de poder existentes. Diante de uma possibilidade de mudança, a força da reação normalmente é muito grande e pode aniquilar qualquer tentativa de resistência. Além disso, devido à crise na democracia representativa, as pessoas já não acreditam que seus representantes possam tomar medidas que alterem profundamente a sociedade. -/- Então não há alternativa? Parece difícil, porque a capacidade de cooptação por parte dos poderes vigentes é muito grande. Mas a consciência da desigualdade e do sofrimento que isso acarreta não é apagada ou silenciada e se expressa em manifestações populares e revoltas pontuais em várias partes do mundo. -/- 6.1 Mobilizações e mudanças no século XXI -/- Para pensar um pouco mais sobre as possibilidades de mudança social, é urgente atentar para o que está acontecendo no mundo. Se é verdade que a simples ideia de mudanças lentas e constantes, em termos políticos, não avança para uma grande transformação da vida em sociedade, é também verdadeiro que os sintomas da inquietude que se alastram pelo mundo contemporâneo permitem observar a gestação de novas realidades no curso do processo histórico. -/- O filósofo italiano Antônio Negri (1933-) e o filósofo estadunidense Michael Hardt (1960-) destacaram ao menos três características que podem multiplicar os sintomas da inquietude social: -/- • o nascimento de um grupo composto de novos e jovens sujeitos políticos, conectados com o mundo e inconformados com os limites e a mediocridade de sua vida cotidiana nas periferias das metrópoles, que já não aceitam a condição de subordinação e, para abandoná-la, estão dispostos a sacudir o status quo; -/- • o cultivo de um projeto emancipador por esses jovens sujeitos políticos: eles querem organizar a produção e a distribuição de riquezas horizontalmente e em rede – sem os limites das hierarquias e da mercantilização atuais; -/- • a prática de uma nova democracia, ainda em construção, numa época em que a representação tradicional está se tornando cada vez mais obsoleta e desprestigiada. -/- Exemplos de inquietude social foram as Jornadas de Junho de 2013, quando as ruas do Brasil foram tomadas por insubmissas e plurais personagens. O mesmo aconteceu durante a ocupação, pelos estudantes, das escolas públicas paulistas, em 2015 e 2016, contrários às políticas do governo estadual. -/- Conforme o sociólogo espanhol Manuel Castells (1942-), em termos tecnológicos, econômicos e culturais já há um longo caminho percorrido e muitas transformações efetivadas. De acordo com ele, o período atual é um tempo de eclosão de uma nova era em termos políticos e institucionais. -/- É crucial que se estabeleça um alerta para as possíveis reações contrárias às mudanças sociais e políticas, posto que as forças conservadoras são robustas e poderosas e não desejam mudanças que possam ameaçar seus privilégios. É do confronto entre as correntes progressistas e conservadoras, no entanto, que poderá emergir uma nova era que seja constituída de saltos qualitativos na vida coletiva ou, então, que faça prevalecer o ritmo obscuro e perigoso do retrocesso histórico, rumo a um tempo que não garanta a existência de direitos, em que gritos não são ouvidos e em que as utopias não se alimentam. -/- REFERENCIAL TEÓRICO -/- ALMOND, M.; BATISTA, G. O livro de ouro das revoluções. 2ª ed. Nova Iorque: Harper Collins, 2018. -/- ARRUDA, J. J. de A. A Revolução Inglesa. Vol. 82. 1ª ed. São Paulo: brasiliense, 1984. Col. Tudo é História. -/- COTRIM, G. História global. Vol. Único. 11ª ed. São Paulo: Saraiva, 2016. -/- FUKASAWA, M.; ISI, M.; IRIMAJIRI, Y. Cultura japonesa 7: a era Meiji. Vol. 7. 1ª ed. São Paulo: Nikkey Shimbun, 2018. -/- SILVA, A. et al. Sociologia em movimento. Vol. Único. 2ª ed. São Paulo: Moderna, 2016. -/- VÁRIOS AUTORES. O livro da Sociologia. Trad. Rafael Longo. 1ª ed. São Paulo: Globo, 2015. -/- -/- Todos os direitos reservados para Emanuel Isaque Cordeiro da Silva © 2019 -/- Estimule a criatividade, respeite o direito autoral. -/- EICdaS, Belo Jardim, Pernambuco, 2019. (shrink)

Among the few publications which consider the Scholastic roots of Brentano’s thinking, an article by Dieter Münch stands out. In it, he claims that the Aristotelian studies of Brentano and his whole philosophical project are inspired by the German Neo-Scholastic movement. Münch presents the Neo-Scholastic tendency as an ultra-conservative and reactionary program against modernity. Now, such a description makes almost inexplicable the fact that Brentano, who was educated in this context, could have developed a wholly personal and independent philosophy. To (...) approach this framework objectively, I propose to pay attention to F.J. Clemens, a Neo-Scholastic who influenced Brentano’s way of thinking. It is true that Clemens puts faith above reason and affirms that any conclusion obtained through the power of reason must be discarded when it contradicts faith. However, this is not an ultramontane innovation but simply the traditional theological point of view. He also argues that St. Thomas should be followed as a guide to orient oneself in the process of rational inquiry. Nevertheless, he doesn’t want to understand philosophy as a repetition of Aquinas’ claims; on the contrary, he rather proposes an intelligent use of tradition, which allows us to delve deeper into philosophical truth. For this very reason, he does not discard modernity or condemn it altogether. This perspective is also reflected in the early writings of Brentano, where he showed discontinuity from the Neo-Scholastic school of thought. (shrink)

Metaphysics and psychology are two of Brentano’s main areas of interest in philosophy. His first writings, the dissertation On the Several Senses of Being in Aristotle (1862) and the habilitation thesis, The Psychology of Aristotle (1867), bear witness to the duality of his concerns. As such, these works were not only significant contributions to the German Aristotelianism of the second half of the XIXth century, but they also played an important role in the development of Brentano’s later philosophy and in (...) defining his school of thought. At the same time, the dissertation, now celebrating the sesquicentennial of its first publication, was received beyond the immediate sphere of the Brentanian school, for its reading played a significant role in young Heidegger’s thought on being, and thus in his development of a new type of phenomenology, distinct from the Husserlian one. The studies comprising this volume examine the relevance of Brentano’s dissertation, of his metaphysics and psychology for contemporary philosophical research. Generally, the papers emphasize a tendency in Brentanian research, which has become more conspicuous in the last two decades, and can be described as a gradual shift in focus from the specific problems of Brentano’s late philosophy, towards his earlier philosophy, especially his first writings and manuscripts. Taking into account both Brentano’s published works, and the manuscripts of the dissertation and the Psychology, the contributions of this volume manage to emphasise unexplored aspects of Brentano’s philosophy and stand witness to the complexity and the historical dimension of a legacy whose richness still awaits full discovery. -/- Table of Contents -/- Ion Tănăsescu, Foreword Edoardo Fugali, Trendelenburg, Brentano und die Aristoteles-Renaissance in der deutschen Philosophie des 19. Jahrhunderts. Die Frage nach dem Ursprung der Kategorien Dale Jacquette, Brentano on Aristotle’s Categories: First Philosophy and the Manifold Senses of Being Klaus Hedwig, „... eine gewisse kongeniale Denkweise“. Brentanos Rückgriffe auf Thomas von Aquin in seiner Dissertation Susan Krantz Gabriel, Heidegger’s Question and the Fundamental Sense of Being in Brentano Ion Tănăsescu, Franz Brentano’s Dissertation and the Problem of Intentionality Josef Seifert, Über das notwendige Dasein Gottes. Eine kritische Antwort auf Franz Brentanos Kritik des ontologischen Gottesbeweises Paul Janssen, Die Gottesrede bei Brentano Robin Rollinger, Brentano's Psychology from an Empirical Standpoint: Its Background and Conception Guillaume Fréchette, Deux aspects de l’intentionnalité dans la Psychologie de Brentano Denis Seron, The Fechner-Brentano Controversy on the Measurement of Sensation Carlo Ierna, Brentano and Mathematics Roberto Poli, Modes and Boundaries Federico Boccaccini, La vérité efficace. L’épistémologie de Brentano entre Evidenzphilosophie et pragmatisme Thomas Binder, Der Nachlass Franz Brentanos. Eine historische Annäherung an einen schwierigen Fall. (shrink)