Sunday, December 20, 2009

...the there-of-the-being…

By: Maria Odete Madeira

The anticipation of the future, the recovering of the past and the opening of the present constitute, in Heidegger’s thinking, experiences of the human discovery of the sense of the being of the Dasein, that is: its temporality, the there-of-the-being, the topos of the discovery of the being, placed in the existence as being-the-there, that is: being ente, being that one, or that thing that refers itself and addresses the being, itself, as ontological difference of the same being projected towards the anticipated future... losing itself in the decadence of the present that lives the anguish of having been.

Wednesday, December 9, 2009

Between the paradox and the antinomy...

By: Maria Odete Madeira

Veritas acquist exegesis aliqua res...

Between the paradox and the antinomy there is a fundamental ontologic and epistemic difference, marked by the resonating rotative interval of the rhythmic meaning (significado) of the genetic interval of separation between the topologies of the “in itself” (em si) and of the “to itself” (para si), approachable from the systemic notions: ontology-in-web and ethos-in-web.

Perhaps more interesting than the meanings of each of the terms (paradox and antinomy), may be the perception, reflection and the respective cognitive processing of the ontologic difference.

Monday, December 7, 2009

...,ambiguitas...

By: Maria Odete Madeira

In an amphibology (amphibolia,…, ambiguitas, atis) of the Being and of the ens/ente (the one that is, quod est), the human ear is seduced by the resonance of the Verb: the dictum, as Verb, displaces the essence of the Essence as constituent difference between the Being in the Being and the Nothing in the “Same Being”, in a simultaneity of the Being, itself, as rotative metabolized processing of “Itself”: Being and Nothing…, …

…Paradox? Are there Paradoxes? How could there not be Paradoxes?

Monday, November 2, 2009

Will we ever be able to schematize a plenitude?

By: Maria Odete Madeira

…The radical evil is out there…, for that "the bell tolls for us"…

Will we ever be able to schematize a plenitude?

Plenitude (Plenitudo) signalizes totality (totum).

The Good (Bem, Bene) signalizes plenitude and perfection.

The harmony between the concrete being and its eidos is plenitude and perfection.

The Good is the coincidence between the being and the must be.

The Good is the coincidence between that which some thing is and that which that same thing must be.

Will we ever be able to schematize: good, plenitude and perfection?

Will we ever, us humans, be able to make coincide the being with the must be?

And what about death and suffering? In the light of the eidos of Justice, are death and suffering just? Can death and suffering be called examples of Good?

Particular extreme situations, depending upon the person, can make emerge feelings and extreme practices of altruism, accompanied by feelings of elevation that can give access to planes of Good that help people become better persons, in the sense of acting in conformity with the eidos of Good (Bene).

However, the perception of the eidos of Good does not have to pass by particular extreme situations, it can happen when one is still very young and in a spontaneous way, in a simple looking at the world, in a simple looking at the suffering of the others.

One can approach the perception of the planes of Good, in relation with the reflexibility of which the Cosmos, itself, and all the things in it, are gifted.

Sunday, November 1, 2009

Percontor, aris, ari, atus sum..., percontari aliquem...

By: Maria Odete Madeira

Percontor: to probe, to question, to inquire. Percontari aliquem: to question someone about some thing.

The primitive sense of the term incorporates an impulse of formative reason, of vital metaphysical root, marked by the imperative of survival of each existent, as presence and opening to the world, opening to itself, to the life, to its life, to the life of the things, as existing things that show themselves, that appear (aparecem), that seem (parecem), remain and (dis)appear.

The experience (ex-perior), in turn, signalizes an existential sense of proof, a sense of necessity, a sense of unity, a sense of truth, and is situated in the opening of the Being to the Being (itself), as being of the things, of all the things.

Percontor, to question, demands systemic referents of constitutive authenticity, displaced in the being of all the things by the dynamics from a question to an answer.

 

Monday, October 5, 2009

Reflection, Reflexivity, Reflexibility

By: Maria Odete Madeira

Reflection, from the Latin reflectere, has the meaning of turning back, and it regards the projective rotative systemic activity of the agents, of any agents, be these agents: particle, field, atom, molecule, cell, animal, person, or thing, ens or entitas. This activity being connected to the respective strategies and effectivenesses, entangled in the computation and exchanges with the environment, included in the computation/production of deliberative judicative valorative syntheses.

Reflexivity, from the Latin reflexu, means folded on itself, and it is a dispositional systemic rotative capability that allows the agents and/or the systems the direct valorative cognitive processing of themselves, from the causes, or originating formative reasons to which each system directs itself intentionally with the objective of producing (re)evaluative deliberative judicative valorative syntheses.

Reflexibility is an intrinsic dispositional systemic property, common to all things, as existing things and, because of that, rotatively present in their own light, in themselves, to themselves and by themselves.

The reflexibility is in the things themselves: ens or entitas, and has to do with the visibility or perception of these same things, ens or entitas, as a proper mode of being, a character, while things that show themselves, make their apparition (aparecem) and seem (parecem), in their visibility. All the things have the power, as a capability, of showing, of reflecting their own light, their own truth, that which they are, that which they do, and in those, ens or entitas, that are gifted of thought, speech and will, that which they think, want, desire.

Wednesday, September 9, 2009

Ontologies: On the Concepts of: Possibility, Possible, 'Acaso', Aleatorial and Chaos



Massacritica, Lda.

UNIDE - ISCTE Business School - Lisbon University Institute


September 7, 2009


Abstract:
In addressing the interdisciplinary field that is growing at the intersection between chaos theory and risk science it becomes necessary to reconsider the notion of chaos in its linkages with the notions of possible, possibility, “acaso” and aleatorial.

Aiming at such an interdisciplinary effectiveness, the present article addresses the notions of possible, possibility, “acaso”, aleatorial and chaos in terms of their respective constituent and constitutive systemic topoi, from the formative ontological systemic dynamics, structurally dependent upon the initial conditions of the respective systems and cognitively computed/processed by these same systems, from the perception and recognition of themselves, as individuated resonating rotative positions, in the inter-systemic web of survival.

The (inter)systemic risk is, then, addressed in connection with the chaos in the deterministic systems. An example of Malcolm effects and synchronized risk being researched upon for a two-dimensional nonlinear map that produces multifractal chaos. This allows for the signaling of conceptual linkages that occur at the intersection of chaos theory and risk science, between homeostatic mechanisms, synchronization and chaos.

Keywords: Possibility, possible, “acaso”, aleatorial, stochastic, clinamen, chaos, Malcolm effect, multifractal chaos, synchronization, risk, risk science, multifractal self-organized criticality