on gravity

By: Maria Odete Madeira

Gravity may be thought of as more than just a mechanics of attraction and repulsion. One should not also make a simplistic reduction to a curvature phenomenon.

A point of synchronization can be thought of as a gravity point with Newtonian-like properties. On the other hand, the matter of the synchronization horizon of a system resends towards a gravity with Einsteinian-like properties. The synchronization horizons are linked to dynamic limits of affection/perception.

Gravity is fundamental when dynamic systemic mechanisms of religare/synchronization are present.

Some memes and memeplexes can be considered to produce more meme-gravity than others, for instance, the memeplexes that are produced by religions, capable of attracting a great number of followers, and repelling a great number as well, generate large gravitic volumes.

Memes and memeplexes' gravitic volumes, in this line of thinking, are related to their replicative value, interconectable with the self-sustained co-evolving spirals, referred by Dawkins in Unweaving the Rainbow.

School shootings can be considered to produce social, historical gravity, and meme-gravity, their gravitic volume being related to their replicative value.

Viral videos make-web (fazem-teia) and, by making-web (fazendo-teia), they make-gravity (fazem-gravidade).

In this line of thinking, one can also state that stand alone complexes can produce a lot of gravity.

When one works with horizons of discourse, one should take into account that they are very gravitic, in this more general sense of gravity. Without gravity, for instance, we would not have a doubly articulated human language. The esphenoid needs a lot of "gravitic help". Without gravity there would be no such things as thoughts and feelings, without gravity there would be no organisms, there would be no life, without gravity there would be no structures.

on subjectivity/objectivity

By: Maria Odete Madeira

The problem of subjectivity/objectivity has been exhaustively addressed, since the Greeks. More recently, it was addressed by Popper, in the problem of the demarcation between the empirical statements and the metaphysical statements.

The problem of objectivity is topologically (topos: the place of the body) connected with an intersubjective communicational interface.One can, consistently, speak of objectivity, from planes of communicational reciprocity between cognitive structures, compatibilized in an external active relational space of synchronized systemic simultaneity.

Lucretius: "declination"

Se pela sua declinação os átomos não tomam a iniciativa de um movimento que rompa as leis do destino, para impedir a sucessão indefinida das causas, de onde vem a liberdade concedida a tudo o que respira sobre a terra, de onde vem o poder arrancado aos destinos, que nos faz caminhar por qualquer sítio aonde a nossa vontade nos conduz e, tal como os átomos, nos permite mudar de direcção sem sermos determinados pelo tempo ou o lugar, mas, pelo contrário, nos permite mudar de acordo com o desejo do nosso espírito?

In Lucretius De rerum natura

If by its declination the atoms do not take the initiative of a motion that is able to break with the laws of the fate, to impede the undefined succession of the causes, from where comes the freedom conceded to all that breathes upon the earth, from where comes the power plucked out from the fates, that makes us walk by any place to where our will drives us and, such as the atoms, that allows us to change direction without us being determined by the time or the place, but, on the contrary, allows us to change in accordance with the desire of our spirit?

In Lucretius De rerum natura

To be in a body is to be in the world

By: Maria Odete Madeira

To be in a body is to be in the world, to Feuerbach. Each body exists as a totality submersed and rooted in the world. Each human being lives in an intra-mundane existence and in a daily reality that is inhabited and experienced in permanent situation. The consciousness of each existence is inseparable from an intra-mundane human space localized in a daily reality.

To Feuerbach, each present moment is a point of reference of differentiation, situated between the before and the after. The here and now of each existence occurs in a space that can be approached as a concrete place, a determined place in a time that must be understood as lived duration, that precedes any dynamics of projective consciousness.

Of himself/herself, as body rooted in the world, the human being knows and understands only the present, of the past he/she retains solely that past that left vestiges, whose active causality survived, and prolonged itself until the present.

Digitizing the Continuum

by Carlos Pedro Gonçalves

The reign of the digital imposes itself with the digitocracy over the continuum. The mathematical continuum, irreducible to the countable, is negated as interdict, as dangerous illegality.

Of mathematics, it is demanded a logocentered logicity, a reifying and imprisoning reduction that strives to reduce the semantic to the syntactic and, thus, extends the formal incompleteness to a semantics that does not possess it.

The mathematical intuition is substituted by the cold deduction that, incapable of scaling new horizons because it lacks imaginative capability, does not explore the mathematical idea and its apprehension by the mathematician that intuits it in a sensual immediateness produced by an imaginative synthesis, idea, itself, by nature, irreducible to a logical logocentrism, as Gödel proved it.

To scale new horizons… to think beyond the barriers of the code… dangerous activities… incompatible with a digitocracy extended to the mathematical activity itself. The formal language ceases being just an instrument of discursive organization and of formalization auxiliary to the proof, to become an instrument of thought control.

From abstractive auxiliars, the language and the formal system become instruments of alienation of the mathematical thinking itself, that, to think the formal, empty of semantics, loses its object of intentionality – the mathematical object, in itself, as abstract object of thought, which, as Gödel proved it, is irreducible to the purely syntactic, to the purely logical.

To digitize the mathematical continuum in the mathematical discrete means to abolish, from the thought, a universe of thinkable forms, to impose the limit of the digital, useful to an effort of computative mechanocracy in which the instrument of the number abolishes the analogical and, thus, the interval itself and the continuum. Without interval, without continuum, without shades, without infinitesimal differences, without empty spaces, thought as empty spaces because continua of nothing. End of the différance towards the end of the différence.

Even if different, digitized, we come to occupy the same houses in the bar codes in which we become, clones in our condition of slaves to the digit.

Badly interpreted Gödel’s theorem, to justify that the notion itself of mathematical truth is reducible to a logical validity, in a first step towards the algorithmization of truth, of geometry, of the continuum, of the interval, of the grey, of the individual as individual, separated from the rest, and non-slaved to the number… and non-slaved to a machine incapable of imagining, incapable of innovating, incapable of jumping outside the tyranny of the formal system, itself limited in itself and right from the point in which it deals with the numbers themselves and with simple arithmetic.

The end of the mathematician (second target), as well as the end of the philosopher (first target) are the two first steps to abdicate from our thought and from those natural systems of systemic homeostasis, thinkable as antibodies that protect us from the dictatorships of the formal and of the machines as ends in themselves.

Digitalização do Contínuo

Carlos Pedro Gonçalves

O reino do digital impõe-se com a digitocracia sobre o contínuo. O contínuo matemático, irredutível ao contável, é negado como interdito, como ilegalidade perigosa.

Da matemática, é exigida uma logicidade logocentrada, uma redução reificante e aprisionadora que tenta reduzir o semântico ao sintáctico e, assim, estende a incompletude formal a uma semântica que não a possui.

A intuição matemática é substituída pela dedução fria, incapaz de escalar novos horizontes, porque não possui capacidade imaginativa, não explora a ideia matemática e a sua apreensão pelo matemático que a intui numa imediatez sensual produzida por uma síntese imaginativa, ideia, esta, por natureza, irredutível a um logocentrismo lógico, como o demonstrou Gödel.

Escalar novos horizontes… pensar para além das barreiras do código… actividades perigosas… incompatíveis com uma digitocracia alargada à própria actividade matemática. A linguagem formal deixa de ser somente um instrumento de organização discursiva e de formalização auxiliar à demonstração, para passar a ser um instrumento de controlo de pensamento.

De auxiliares abstractivos, a linguagem e o sistema formal passam a ser instrumentos de alienação do próprio pensamento matemático, que, para pensar o formal, vazio de semântica, perde o seu objecto de intencionalidade – o objecto matemático, em si mesmo, enquanto objecto abstracto de pensamento, o qual, como Gödel demonstrou, é irredutível ao puramente sintáctico, ao puramente lógico.

Digitalizar o contínuo matemático no discreto matemático significa abolir do pensamento um universo de formas pensáveis, para impor o limite do digital, útil a um esforço de mecanocracia computativa em que o instrumento do número abole o analógico e, assim, o próprio intervalo e o contínuo. Sem intervalo, sem contínuo, sem matizes, sem diferenças infinitesimais, sem espaços vazios pensados como espaços vazios porque contínuos de nada. Fim da différance para o fim da différence.

Ainda que diferentes, digitalizados, passamos a ocupar as mesmas casas nos códigos de barra em que nos tornamos, clones na nossa condição de escravos do dígito.

Teorema de Gödel mal interpretado para justificar que a própria noção de verdade matemática seja redutível a uma validade lógica, num primeiro passo para algoritmização da verdade, da geometria, do contínuo, do intervalo, do cinzento, do indivíduo enquanto indivíduo separado dos restantes, e não escravizado ao número… e não escravizado a uma máquina incapaz de imaginar, incapaz de inovar, incapaz de saltar para fora da tirania do sistema formal, ele próprio limitado em si mesmo, e desde logo, quando lidando com os próprios números e aritmética simples.

O fim do matemático (segundo alvo), assim como o fim do filósofo (primeiro alvo) são os dois primeiros passos para abdicarmos do nosso pensamento e daqueles sistemas naturais de homeostasia sistémica, pensáveis como anticorpos que nos protegem das ditaduras do formal e das máquinas enquanto fins em si mesmos.

humanity

By: Maria Odete Madeira

The intersubjective recognition of the humanity, in us, as a supreme constitutive telos that life has gifted us with, commits us responsibly with the right and the duty to defend our humanity as a good that is ours, that is unconditional and that is inalienable.

humanidade

Por Maria Odete Madeira

O reconhecimento intersubjectivo da humanidade, em nós, como um telos constitutivo supremo que a vida nos doou, compromete-nos responsavelmente com o direito e o dever de defender a nossa humanidade como um bem que é nosso, que é incondicional e que é inalienável.