Saturday, February 27, 2010

Unus – Unitas – Religare: Autonomy

By: Maria Odete Madeira

Unus is the Latin term for unique, indivisible, irrepeatable. It is a name to designate an individuated form, any form,that, as such, possesses an identity that is in conformity with an idea (eidos) of unity, from the Latin unitas/atis, defined as a systemically available property to be exemplified by any identity, be that identity: ente, entity, process, situation, relation, or simply thing (res).

The unity is, in itself, described by its internal cohesion, consistency and coherence. All that is unus, or unique, participates from, or has unity, because to have unity is to be unique, irrepeatable. Each ente, or individuated thing (res) is unus, and, thus, unique: ens et unum convertuntur; because each thing, or ente, possesses an identity that relinks (religare) it and determines it in itself and by itself, in what is its autonomy: reference to itself, as rotative self-position of itself.

Thursday, February 25, 2010

... the Being is event... the logos-there...

By: Maria Odete Madeira

Dasein was the term that Wolff used in order to translate the Latin term exsistentia, from the verb exsistere, that etymologically denotes origin. In Heidegger, the notion of existence, as dasein, lost the theoretical sense, present in Husserl, as object of thought.

For Heidegger, there was no existence outside the existing things and all existing things (ek-sistence) were rooted in the physis as beings, projectively as beings-towards- death, coexisting in a complex system of references to a future existentially anticipated.

For Heidegger, each entity is one of the modes of the Being, and, each entity, is also its difference, each entity is the being-there (Dasein) referring to itself (ek-sistence) .

The truth of the Being (aletheia) belongs to the Being itself..., to be physis is aletheia. The Being gives itself (es gibt) as Being and Time and, thus, as something that has given itself, the Being is event (Ereignis), the logos-there...

Wednesday, February 24, 2010


By: Maria Odete Madeira

The iteration of the low weight thinker emerges, more and more, in the form of a social mechanism, invested of memetic effectiveness towards effects of reduction of the human thinking to a replicator without ability and will to question and, because of that, the low weight thinker easily, willingly, eagerly alienates his/her/(its?) autonomy in contra-adaptive eidetics, polarized by marketed effectivenesses, that presuppose the anthropophagic production of fast food for thought, in an organically self-sustained cycle.

Words become poster signs, or post it signs, that, stripped away from their meaning, become useful to use and recycle, feeding a schizophrenic market.

If one can argue, and reason, and question, one becomes dangerous.

The death of Socrates, however, is repeated today, not only for political reasons, by a power hungry elite, but by the low (weight) thinker, that wishes to play the senseless word game, without having to perform the great effort of thinking, and questioning, and learning. The repetition of facts is the death of questioning and the decay of reflexive arbitriu.

Tuesday, February 23, 2010

On Consciousness: "suneidos"..., "conscientia"…

By: Maria Odete Madeira

There is no neurobiological evidence for such a thing as a substantialized and localized consciousness, in the human organisms, the evidence is that there are permanent states of consciousness, produced by the neurobiological cerebral work, the causality of which is to produce images from electrochemical neural patterns connected to modifications that occur in the organism, when it interacts with the external environment. This neurobiological work involves the whole organism, in terms of the relation, strategically situational and processual, always precarious and variable, that the organism maintains with itself and with the environment.

The terms reflection, reflexivity and reflexibility allow one to understand the neurobiological process involved in the acts of consciousness.

All systems have their reflexivity and reflexibility mechanisms, and some of these evidentiate adaptive behaviors more successful than our own. One can, with plausibility and reasonableness, state that the cosmos, as a system, it too, has its own mechanism or mechanisms of reflexivity and reflexibility, necessary to its integrity.

Consciousness, as a concept, synthesizes the primitive radicular sense, genetically incorporated in the Latin notion of “conscientia”, from the Greek term “suneidos” which means “concomitant knowledge”, that is: a multiplicity of knowings can be lived and experienced internally, in a single act of knowledge, in each present moment, and, in this way: “to be aware of” (“ser ou estar consciente de”) always involves intentional and relational cognitive dynamics that are rotatively and projectively situational and processual.

Saturday, February 20, 2010

"The transhumanist business"...

On the article: placed on twitter by

The comment is taken from the comments placed on twitter by under the hashtag #identity

...The identity of the organism does not depend upon the organism’s memories. Even if an organism “loses” its memories that organism is still an irreducible referent as presence and existence in the world.

About the download of memories… it is important to remember that a memory incorporates, always, cognitive syntheses in which protoconscious and conscious processes intervene.

Also, any conscious process is constituted, in its formative basis, by emotions and feelings. The emulation of a brain, postulated by the transhumanist business, does not capture the nature of human cognition. The brain is not the key, but the whole system.

Transhumanism is a badly thought out word… human transcendence does not mean a change of nature, it means to go beyond the human limits without the negation of the human, in the human, still human.

Much more can be said about the conceptual mistakes of transhumanist thinkers and “futurologists”. Concepts are being used as catchphrases for selling technological products.

Thursday, February 11, 2010

Vox mundi: vitalis mundi, vitalis reticulis, sanis mundi…

By: Maria Odete Madeira

The perception and respective systemic computation of the enactive emergence of a rhythmic ontology of citizenship in systems of interconnected networks, in what regards the rights and duties that incorporate the autonomous exercise of each citizen, in nonlocal contexts of power, in which the local critical self-exclusion, linked to the circulation and processing of local/global information/knowledge, may lead to the loss of autonomy towards general contexts of survival, legitimates some critical reflection about the possible phenotypic effects with formative consequences in the levels of perception of the systemic risk towards effects of survival and dignity, in which the enactive alienation may potentiate the development of behaviors of weak adaptive, or even counter-adaptive, adhesion, with homeostatic systemic consequences at the levels of the maintenance of the local/global systemic integrity.

Vox mundi…, it is about thinking the notion itself of democracy in contexts of systemic nonlocality , in which the notion of individual, or human subject, is cognitively (co)computed with the notion of citizen/citizenship, towards effects of immediate, or day-to-day, survival, in which an individual ontology of alienated survival may displace counter-adaptive enactive effects that are undesirable to the “current interconnected democratic game”.

Vitalis mundi, vitalis reticulis, sanis mundi…, it is about thinking the imperative of sovereignty, from ethical/cognitive syntheses, processed from intersystemic local/global dynamics, related to dignities, vital to the interconnected human survival.

Monday, February 1, 2010

On perception...

By: Maria Odete Madeira

The perceptive systemic dynamics of information/knowledge processing depend, directly, upon agile local cognitive systemic weavings, supported by interconnected cooperative systemic networks, and, indirectly, depend upon local mechanisms, connected to nonlocal cognitive interfaces, in which intervene cognitive dynamics of abstraction, supported by local systemic dynamics of reflection, reflexivity and reflexibility.