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"How to Defend Society Against Science"

Practitioners of a strange trade, friends, enemies, ladies and gentlemen:Before starting with my talk, let me explain to you, how it came into existence.

About a year ago I was short of funds. So I accepted an invitation to contribute to a book dealing with the relation between science and religion. To make the book sell I thought l should make my contribution a provocative one and the most provocative statement one can make about the relation between science and religion is that science is a religion. Having made the statement the core of my article I discovered that lots of reasons, lots of excellent reasons, could be found for it. I enumerated the reasons, finished my article, and got paid. That was stage one.

Next I was invited to a Conference for the Defence of Culture. I accepted the invitation because it paid for my flight to Europe. I also must admit that I was rather curious. When I arrived in Nice I had no idea what Iwould say. Then while the conference was taking its course I discovered that everyone thought very highly of science and that everyone was very serious. So I decided to explain how one could defend culture from science.All the reasons collected in my article would apply here as well and there was no need to invent new things. I gave my talk, was rewarded with an outcry about my "dangerous and ill considered ideas," collected by ticket andwent on to Vienna. That was stage number two.

Now I am supposed to address you. I have a hunch that in some respect you are very different from my audience in Nice. For one, you look much younger. My audience in Nice was full of professors, businessmen, and television executives, and the average age was about 58 1/2. Then I am quite sure that most ofyou are considerably to the left of some of the people in Nice. As a matter of fact, speaking somewhat superficially I might say that you are a leftist audience while my audience in Nice was a rightist audience. Yet despite all these differences you have some things in common. Both of you, I assume, respect science and knowledge. Science, of course, must be reformed and must be made less authoritarian. But once the reforms are carried out, it is a valuable source of knowledge that must not be contaminated by ideologies of a different kind. Secondly, both of you are serious people. Knowledge is a serious matter, for the Right as well as for the Left, and it must be pursued in a serious spirit. Frivolity is out, dedication and earnest application to the task at hand is in. These similarities are all I need for repeating my Nice talk to you with hardly any change. So, here it is.


I want to defend society and its inhabitants from all ideologies, science included. All ideologies must be seen in perspective. One must not take them too seriously. Onemust read them like fairytales which have lots of interesting things to say but whichalso contain wicked lies, or like ethical prescriptions which may be useful rules of thumb but which are deadly when followed to the letter.

Now, is this not a strange and ridiculous attitude? Science, surely, was always inthe forefront of the fight against authoritarianism and superstition. It is to science that we owe our increased intellectual freedom vis-a-vis religious beliefs; it is to science that we owe the liberation of mankind from ancient and rigid forms of thought. Today these forms of thought are nothing but bad dreams-and this we learned from science. Science and enlightenment are one and the same thing-even the most radical critics of society believe this. Kropotkin wants to overthrow all traditional institutions and forms of belief, with the exception of science. Ibsen criticises the most intimate ramifications of nineteenth-century bourgeois ideology, but he leaves science untouched. Levi-Strauss has made us realise that Western Thought is not the lonely peak of human achievement it was once believed to be, but he excludes science from his relativization of ideologies. Marx and Engels were convinced that science would aid the workers in their quest for mental and social liberation. Are all these people deceived? Are they all mistaken about the role ofscience? Are they all the victims of a chimaera?

To these questions my answer is a firm Yes and No.

Now, let me explain my answer.

My explanation consists of two parts, one more general, one more specific.

The general explanation is simple. Any ideology that breaks the hold a comprehensive system of thought has on the minds of men contributes to the liberation of man. Any ideology that makes man question inherited beliefs is an aid to enlightenment. A truth that reigns without checks and balances is a tyrant who must be overthrown, and any falsehood that can aid us in the over throw of this tyrant is to be welcomed. It follows that seventeenth- and eighteenth-century science indeed was an instrument of liberation and enlightenment. It does not follow that science is bound to remain such an instrument. There is nothing inherent in science or in any other ideology that makes it essentially liberating. Ideologies can deteriorate and become stupid religions. Look at Marxism. And that the science of today is very different from the science of 1650 is evident at the most superficial glance.

For example, consider the role science now plays in education. Scientific "facts"are taught at a very early age and in the very same manner in which religious "facts"were taught only a century ago. There is no attempt to waken the critical abilities of the pupil so that he may be able to see things in perspective. At the universities the situation is even worse, for indoctrination is here carried out in a much more systematic manner. Criticism is not entirely absent. Society, for example, and itsinstitutions, are criticised most severely and often most unfairly and this already at the elementary school level. But science is excepted from the criticism. In society at large the judgement of the scientist is received with the same reverence as thejudgement of bishops and cardinals was accepted not too long ago. The move towards "demythologization," for example, is largely motivated by the wish to avoid any clash between Christianity and scientific ideas. If such a clash occurs, then science is certainly right and Christianity wrong. Pursue this investigation further and you will see that science has now become as oppressive as the ideologies it had once to fight. Do not be misled by the fact that today hardly anyone gets killed for joining a scientific heresy. This has nothing to do with science. It has something to do with the general quality of our civilization. Heretics in science are still made to suffer from the most severe sanctions this relatively tolerant civilization has to offer.

But-is this description not utterly unfair? Have I not presented the matter in a very distorted light by using tendentious and distorting terminology? Must we not describe the situation in a very different way? I have said that science has becomerigid, that it has ceased to be an instrument of change and liberation, without adding that it has found the truth, or a large part thereof. Considering this additional fact we realise, so the objection goes, that the rigidity of science is not due to human wilfulness. It lies in the nature of things. For once we have discovered thetruth_-what else can we do but follow it?

This trite reply is anything but original. It is used whenever an ideology wants to reinforce the faith of its followers. "Truth" is such a nicely neutral word. Nobody would deny that it is commendable to speak the truth and wicked to tell lies. Nobody would deny that_-and yet nobody knows what such an attitude amounts to. So it is easy to twist matters and to change allegiance to truth in one's everyday affairs into allegiance to the Truth of an ideology which is nothing but the dogmatic defense of that ideology. And it is of course not true that we have to follow the truth. Human life is guided by many ideas. Truth is one of them. Freedom and mental independence are others. If Truth, as conceived by some ideologists, conflicts withfreedom, then we have a choice. We may abandon freedom. But we may also abandon Truth. (Alternatively, we may adopt a more sophisticated idea of truth that no longer contradicts freedom; that was Hegel's solution.) My criticism of modern science is that it inhibits freedom of thought. If the reason is that it has found the truth and now follows it, then I would say that there are better things than first finding, and then following such a monster.

This finishes the general part of my explanation.

There exists a more specific argument to defend the exceptional position science has in society today. Put in a nutshell the argument says (1) that science has finally found the correct method for achieving results and (2) that there are many results to prove the excellence of the method. The argument is mistaken_-but most attempts to show this lead into a dead end. Methodology has by now become so crowded with empty sophistication that it is extremely difficult to perceive the simple errors at the basis. It is like fighting the hydra_-cut off one ugly head, and eight formalizations take its place. In this situation the only answer is superficiality: when sophistication loses content then the only way of keeping in touch with reality is to be crude and superficial. This is what I intend to be.

Against Method

There is a method, says part (1) of the argument. What is it? How does it work? One answer which is no longer as popular as it used to be is that science works by collecting facts and inferring theories from them. The answer is unsatisfactory as theories never follow from facts in the strict logical sense. To say that they may yetbe supported from facts assumes a notion of support that (a) does not show this defect and (b) is sufficiently sophisticated to permit us to say to what extent, say,the theory of relativity is supported by the facts. No such notion exists today, nor is it likely that it will ever be found (one of the problems is that we need a notionof support in which grey ravens can be said to support "all ravens are black").This was realised by conventionalists and transcendental idealists who pointed out that theories shape and order facts and can therefore be retained come what may. They can be retained because the human mind either consciously or unconsciously carries out its ordering function. The trouble with these views is that they assume for the mind what they want to explain for the world, viz., that it works in a regular fashion. There is only one view which overcomes all these difficulties. It was invented twice in the nineteenth century, by Mill, in his immortal essay On Liberty, and by some Darwinists who extended Darwinism to the battle of ideas. This view takes the bull by the horns: theories cannot be justified and their excellence cannot be shown without reference to other theories. We may explain the success of a theory by reference to a more comprehensive theory (we may explain the success of Newton's theory by using the general theory of relativity); and we may explain our preference for it by comparing it with other theories.

Such a comparison does not establish the intrinsic excellence of the theory we have chosen. As a matter of fact, the theory we have chosen may be pretty lousy. It may contain contradictions, it may conflict with well-known facts, it may be cumbersome,unclear, ad hoc in decisive places, and so on. But it may still be better than any other theory that is available at the time. It may in fact be the best lousy theory there is. Nor are the standards of judgement chosen in an absolute manner. Our sophistication increases with every choice we make, and so do our standards. Standards compete just as theories compete and we choose the standards most appropriate to the historical situation in which the choice occurs. The rejected alternatives (theories; standards; "facts") are not eliminated. They serve as correctives (after all, we may have made the wrong choice) and they also explain the content of the preferred views (we understand relativity better when we understand the structure of its competitors; we know the full meaning of freedom only when we have an idea of life in a totalitarian state, of its advantages_and there are many advantages_as well as of its disadvantages). Knowledge so conceived is an ocean of alternatives channelled and subdivided by an ocean of standards. It forces ourmind to make imaginative choices and thus makes it grow. It makes our mind capableof choosing, imagining, criticising.

Today this view is often connected with the name of Karl Popper. But there aresome very decisive differences between Popper and Mill. To start with, Popper developed his view to solve a special problem of epistemology-he wanted to solve"Hume's problem." Mill, on the other hand, is interested in conditions favourable to human growth. His epistemology is the result of a certain theory of man, and not the other way around. Also Popper, being influenced by the Vienna Circle, improves onthe logical form of a theory before discussing it, while Mill uses every theory in the form in which it occurs in science. Thirdly, Popper's standards of comparison are rigid and fixed, while Mill's standards are permitted to change with the historical situation. Finally, Popper's standards eliminate competitors once and for all: theories that are either not falsifiable or falsifiable and falsified have no place in science. Popper's criteria are clear, unambiguous, precisely formulated; Mill's criteria are not. This would be an advantage if science itself were clear, unambiguous, and precisely formulated. Fortunately, it is not.

To start with, no new and revolutionary scientific theory is ever formulated in a manner that permits us to say under what circumstances we must regard it as endangered: many revolutionary theories are unfalsifiable. Falsifiable versions do exist, but they are hardly ever in agreement with accepted basic statements: every moderately interesting theory is falsified. Moreover, theories have formal flaws,many of them contain contradictions, ad hoc adjustments, and so on and so forth. Applied resolutely, Popperian criteria would eliminate science without replacing it by anything comparable. They are useless as an aid to science. In the past decade this has been realised by various thinkers, Kuhn and Lakatos among them. Kuhn's ideas are interesting but, alas, they are much too vague to give rise to anything but lots of hot air. If you don't believe me, look at the literature. Never before has the literature on the philosophy o'science been invaded by so many creeps and incompetents. Kuhn encourages people who have no idea why a stone falls to the ground to talk with assurance about scientific method. Now I have no objection to incompetence but I do object when incompetence is accompanied by boredom and self-righteousness And this is exactly what happens. We do not get interesting false ideas, we get boring ideas or words connected with no ideas at all. Secondly, wherever one tries to make Kuhn's ideas more definite one finds that they are false. Was there ever a period of normal science in the history of thought? No-and I challenge anyone to prove the contrary.

Lakatos is immeasurably more sophisticated than Kuhn. Instead of theories he considers research programmes which are sequences of theories connected by methods of modification, so-called heuristics. Each theory in the sequence may be full of faults. It may be beset by anomalies, contradictions, ambiguities. Whatcounts is not the shape of the single theories, but the tendency exhibited by the sequence. We judge historical developments and achievements over a period of time, rather than the situation at a particular time. History and methodology are combined into a single enterprise. A research programme is said to progress if the sequence of theories leads to novel predictions. It is said to degenerate if it isreduced to absorbing facts that have been discovered without its help. A decisive feature of Lakatos' methodology is that such evaluations are no longer tied to methodological rules which tell the scientist either to retain or to abandon a research programme. Scientists may stick to a degenerating programme; they may even succeed in making the programme overtake its rivals and they therefore proceed rationally whatever they are doing (provided they continue calling degenerating programmes degenerating and progressive programmes progressive). This means that Lakatos offers words which sound like the elements of a methodology; he does not offer a methodology. There is no method according to the most advanced and sophisticated methodology in existence today. This finishes my reply to part (1)of the specific argument.

Against Results

According to part (2), science deserves a special position because it has producedresults. This is an argument only if it can be taken for granted that nothing else has ever produced results. Now it may be admitted that almost everyone who discusses the matter makes such an assumption. It may also be admitted that it is not easy to show that the assumption is false. Forms of life different from science either have disappeared or have degenerated to an extent that makes a fair comparison impossible. Still, the situation is not as hopeless as it was only a decade ago. We have become acquainted with methods of medical diagnosis and therapy which are effective (and perhaps even more effective than the corresponding parts of Western medicine) and which are yet based on an ideology that is radically different from the ideology ofWestern science. We have learned that there are phenomena such as telepathy and telekinesis which are obliterated by a scientific approach and which could be used to do research in an entirely novel way (earlier thinkers such as Agrippa of Nettesheim, John Dee, and even Bacon were aware of these phenomena). And then-is it not the case that the Church saved souls while science often does the very opposite? Ofcourse, nobody now believes in the ontology that underlies this judgement. Why? Because of ideological pressures identical with those which today make us listen to science to the exclusion of everything else. It is also true that phenomena such as telekinesis and acupuncture may eventually be absorbed into the body of science and may therefore be called "scientific." But note that this happens only after a long period of resistance during which a science not yet containing the phenomena wants to get the upper hand over forms of life that contain them. And this leads to a further objection against part (2) of the specific argument. The fact that science has results counts in its favour only if these results were achieved by science alone, and without any outside help. A look at history shows that science hardly ever gets its results in this way. When Copernicus introduced a new view of the universe, he did not consult scientific predecessors, he consulted a crazy Pythagorean such as Philolaos. He adopted his ideas and he maintained them in the face of all sound rules of scientific method. Mechanics and optics owe a lot to artisans, medicine to midwives and witches. And in our own day we have seen how the interference of thestate can advance science: when the Chinese communists refused to be intimidated by the judgement of experts and ordered traditional medicine back into universities and hospitals there was an outcry all over the world that science would now be ruined in China. The very opposite occurred: Chinese science advanced and Western science learned from it. Wherever we look we see that great scientific advances are due to outside interference which is made to prevail in the face of the most basic and most "rational" methodological rules. The lesson is plain: there does not exist a single argument that could be used to support the exceptional role which science today plays in society. Science has done many things, but so have other ideologies. Science often proceeds systematically, but so do other ideologies (just consult the records of the many doctrinal debates that took place in the Church) and,besides, there are no overriding rules which are adhered to under any circumstances;there is no "scientific methodology" that can be used to separate science from the rest. Science & just one of the many ideologies that propel society and itshould be treated as such (this statement applies even to the most progressive and most dialectical sections of science). What consequences can we draw from thisresult?

The most important consequence is that there must be a formal separation between state and science just as there is now a formal separation between stateand church. Science may influence society but only to the extent to which any political or other pressure group is permitted to influence society. Scientists may beconsulted on important projects but the final judgement must be left to the democratically elected consulting bodies. These bodies will consist mainly of laymen. Will the laymen be able to come to a correct judgement? Most certainly, for the competence, the complications and the successes of science are vastly exaggerated. One of the most exhilarating experiences is to see how a lawyer,who is a layman, can find holes in the testimony, the technical testimony, of the most advanced expert and thus prepare the jury for its verdict. Science is not a closed book that is understood only after years of training. It is an intellectual discipline that can be examined and criticised by anyone who is interested and that looks difficult and profound only because of a systematic campaign of obfuscation carried out by many scientists (though, I am happy to say, not by all). Organs of the state should never hesitate to reject the judgement of scientists when they have reason for doing so. Such rejection will educate the general public, will make it more confident, and it may even lead to improvement. Considering the sizeable chauvinism of the scientific establishment we can say: the more Lysenko affairs, the better (it is not the interference of the state that is objectionable in the case of Lysenko, but the totalitarian interference which kills the opponent rather than just neglecting his advice). Three cheers to the fundamentalists in California who succeeded in having a dogmatic formulation of the theory of evolution removedfrom the text books and an account of Genesis included. (But I know that they would become as chauvinistic and totalitarian as scientists are today when given the chance to run society all by themselves. Ideologies are marvellous when used inthe companies of other ideologies. They become boring and doctrinaire as soon astheir merits lead to the removal of their opponents.) The most important change, however, will have to occur in the field of education.

Education and Myth

The purpose of education, so one would think, is to introduce theyoung into life,and that means: into the society where they are born and into the physical universethat surrounds the society. The method of education often consists in the teaching of some basic myth. The myth is available in various versions. More advanced versions may be taught by initiation rites which firmly implant them into the mind. Knowing the myth, the grownup can explain almost everything (or else he can turn to experts for more detailed information). He is the master of Nature and of Society. He understands them both and he knows how to interact with them. However, he is not the master of the myth that guides his understanding.

Such further mastery was aimed at, and was partly achieved, by the Presocratics.The Presocratics not only tried to understand the world. They also tried to understand, and thus to become the masters of, the means of understanding theworld. Instead of being content with a single myth they developed many and so diminished the power which a well-told story has over the minds of men. The sophists introduced still further methods for reducing the debilitating effect of interesting, coherent, "empirically adequate" etc. etc. tales.The achievements of these thinkers were not appreciated and they certainly are not understood today. When teaching a myth we want to increase the chance that it will be understood (i.e. no puzzlement about any feature of the myth), believed, and accepted. This does not do any harm when the myth is counterbalanced by other myths: even the most dedicated (i.e. totalitarian) instructor in a certain version ofChristianity cannot prevent his pupils from getting in touch with Buddhists, Jewsand other disreputable people. It is very different in the case of science, or of rationalism where the field is almost completely dominated by the believers. In this case it is of paramount importance to strengthen the minds of the young, and"strengthening the minds of the young" means strengthening them against an yeasy acceptance of comprehensive views. What we need here is an education that makes people contrary, counter-suggestive, without making them incapable ofdevoting themselves to the elaboration of any single view. How can this aim beachieved?

It can be achieved by protecting the tremendous imagination which childrenpossess and by developing to the full the spirit of contradiction that exists in them. On the whole children are much more intelligent than their teachers. They succumb, and give up their intelligence because they are bullied, or because their teachers get the better of them by emotional means. Children can learn, understand, and keep separate two to three different languages ("children" and by this I mean three to fiveyear olds, not eight year olds who were experimented upon quite recently and did not come out too well; why? because they were already loused up by incompetent teaching at an earlier age). Of course, the languages must be introduced in a more interesting way than is usually done. There are marvellous writers in all languageswho have told marvellous stories-let us begin our language teaching with them and not with "der Hund hat einen Schwanz" and similar inanities. Using stories we may of course also introduce "scientific" accounts, say, of the origin of the world and thus make the children acquainted with science as well. But science must not be given any special position except for pointing out that there are lots of people who believe in it. Later on the stories which have been told will be supplemented with "reasons,"where by reasons I mean further accounts of the kind found in the tradition to which the story belongs. And, of course, there will also be contrary reasons. Both reasons and contrary reasons will be told by the experts in the fields and so the young generation becomes acquainted with all kinds of sermons and all types of wayfarers.It becomes acquainted with them, it becomes acquainted with their stories, and every individual can make up his mind which way to go. By now everyone knows that you can earn a lot of money and respect and perhaps even a Nobel Prize by becoming a scientist, so many will become scientists. They will become scientists without having been taken in by the ideology of science, they will be scientistsbecause they have made a free choice. But has not much time been wasted on unscientific subjects and will this not detract from their competence once they have become scientists? Not at all! The progress of science, of good science depends on novel ideas and on intellectual freedom: science has very often been advanced by outsiders (remember that Bohr and Einstein regarded themselves as outsiders). Will not many people make the wrong choice and end up in a deadend? Well, that depends on what you mean by a "dead end." Most scientists today are devoid of ideas, full of fear, intent on producing some paltry result so that they can add to the flood of inane papers that now constitutes "scientific progress" in many areas. And, besides, what is more important? To lead a life which one has chosen with open eyes, or to spend one's time in the nervous attempt of avoiding what some not so intelligent people call "dead ends"? Will not the number ofscientists decrease so that in the end there is nobody to run our precious laboratories? I do not think so. Given a choice many people may choose science, for a science that is run by free agents looks much more attractive than the science of today which is run by slaves, slaves of institutions and slaves of "reason." And ifthere is a temporary shortage of scientists the situation may always be remedied by various kinds of incentives. Of course, scientists will not play any predominant role in the society I envisage. They will be more than balanced by magicians, or priests,or astrologers. Such a situation is unbearable for many people, old and young, right and left Almost all of you have the firm belief that at least some kind of truth has been found, that it must be preserved, and that the method of teaching I advocate and the form of society I defend will dilute it and make it finally disappear. You havethis firm belief; many of you may even have reasons. But what you have to consider is that the absence of good contrary reasons is due to a historical accident; it doesnot lie in the nature of things. Build up the kind of society I recommend and the views you now despise (without knowing them, to be sure) will return in such splendour that you will have to work hard to maintain your own position and will perhaps be entirely unable to do so. You do not believe me? Then look at history. Scientific astronomy was firmly founded on Ptolemy and Aristotle, two of the greatest minds in the history of Western Thought. Who upset their well-argued, empirically adequate and precisely formulated system? Philolaos the mad and antediluvian Pythagorean. How was it that Philolaos could stage such a comeback? Because he found an able defender: Copernicus. Of course, you may follow your intuitions as I am following mine. But remember that your intuitions are the result of your "scientific" training where by science I also mean the science of Karl Marx. My training, or, rather, my non-training, is that of a journalist who is interested in strange and bizarre events. Finally, is it not utterly irresponsible, in the present world situation, with millions of people starving, others enslaved, downtrodden, in abject misery of body and mind, to think luxurious thoughts such as these? Is not freedom of choice a luxury under such circumstances? Is not the flippancy and the humour Iwant to see combined with the freedom of choice a luxury under such circumstances? Must we not give up all self-indulgence and act? Join together, andact? This is the most important objection which today is raised against an approach such as the one recommended by me. It has tremendous appeal, it has the appeal of unselfish dedication. Unselfish dedication_-to what? Let us see!

We are supposed to give up our selfish inclinations and dedicate ourselves to the liberation of the oppressed. And selfish inclinations are what? They are our wish for maximum liberty of thought in the society in which we live now, maximum liberty not only of an abstract kind, but expressed in appropriate institutions and methods ofteaching. This wish for concrete intellectual and physical liberty in our own surroundings is to be put aside, for the time being. This assumes, first, that we do not need this liberty for our task. It assumes that we can carry out our task with a mind that is firmly closed to some alternatives. It assumes that the correct way of liberating others has always been found and that all that is needed is to carry it out. I am sorry, I cannot accept such doctrinaire self-assurance in such extremely important matters.Does this mean that we cannot act at all? It does not. But it means that while acting we have to try to realise as much of the freedom I have recommended so that our actions may be corrected in the light of the ideas we get while increasing ourfreedom. This will slow us down, no doubt, but are we supposed to charge ahead simply because some people tell us that they have found an explanation for all the misery and an excellent way out of it? Also we want to liberate people not to make them succumb to a new kind of slavery, but to make them realise their own wishes,however different these wishes may be from our own. Self-righteous and narrow-minded liberators cannot do this. As a rule they soon impose a slavery that is worse, because more systematic, than the very sloppy slavery they have removed. And as regards humour and flippancy the answer should be obvious. Why would anyone want to liberate anyone else? Surely not because of some abstract advantage of liberty but because liberty is the best way to free development and thus to happiness. We want to liberate people so that they can smile. Shall we be able to do this if we ourselves have forgotten how to smile and are frowning on those who still remember? Shall we then not spread another disease, comparable to the one we want to remove, the disease of puritanical self-righteousness? Do not object that dedication and humour do not go together-Socrates is an excellent example to the contrary. The hardest task needs the lightest hand or else its completion will notlead to freedom but to a tyranny much worse than the one it replaces.

Sempre que uma simetria se quebra

Emmy Noether era uma mulher. Nasceu a 1882 na Baviera. Gostava da matemática que o seu pai e irmão estudavam na Universidade Erlangen. Na altura as mulheres não podiam frequentar a universidade e por isso frequentava as aulas por fora. Um dia a universidade acabou por aceitar mulheres nas suas formações e lá conseguiu fazer um doutoramento.

O resultado da física e matemática pelo qual é mais conhecida tem o seu nome e diz o seguinte: se um sistema tem uma simetria contínua então existe uma correspondente grandeza cujos valores se mantêm constantes ao longo tempo i.e. são conservados.

O exemplo mais simples é o de um pêndulo que oscila sem nunca perder amplitude nessa oscilação. A quantidade que se conserva é a energia. Este resultado matemático quando aplicado à física tem consequências nos modelos que usamos para descrever o universo, das órbitas dos planetas ao bosão de Higgs.

Se um homem e uma mulher estão ligados pelo sinal de igualdade, isto significa que se podem substituir um pelo outro.

Mas essa igualdade não é dada pelo sinal de igual porque essa igualdade é mostrada em si mesma pela simetria do que é igualado.

Todos os dias vemos essa assimetria entre homens e mulheres concretizada.

Como nos ensinou Emmy Noether sempre que uma simetria se quebra isso significa que algo se perdeu.

Quere-se liberdade

A liberdade para escapar e de fugir daquilo que nos envolve, afastar-se predicando na expectativa de alguém nos acolher no ponto de chegada.

A liberdade de desobedecer à autoridade, acção que radica numa democracia saudável.

A liberdade de imaginar uma sociedade i.e. a liberdade de a descoser e abrir um buraco no tecido da sociedade, reconfigurando-a noutra forma.

O que mais gostei

... no debate autárquico das candidaturas à CML foi a dificuldade que transparece em todos os candidatos em expressar a sua credulidade numa redistribuição efectiva de propriedade.

Para garantir uma verdadeira circulação de poder, que a propriedade encerra, há que modificar o sistema fiscal e sucessório.

E não esquecer, e que fica sempre de fora nestes arranjos, a banca e o seu modo de operar, ganhos e quase nulas perdas, neste "negócio" que é o acesso, que se quer (?) ou deseja democrático, à propriedade.

Entre os dois extremos, a colectivização institucional e a privatização acumulativa, a mesma ideia de controlo, conformidade e pouca escolha. Dirão que não é bem assim, concordando provavelmente com o que o outro no que diz de si próprio, e que não bem assim, e que será de outra maneira, como toda a gente percebe.

De nada serve fazer circular o poder se forem mantidos os mesmos objectivos económicos a que temos sido habituados.

Cozer um ovo

Um ovo esférico e homogéneo, isto é, um ovo puramente matemático, com um certo raio R é colocado em água à temperatura ambiente, o ovo também está a esta temperatura. Durante um certo tempo a temperatura da água aumenta linearmente até ferver e depois permanece constante.

A evolução da temperatura do ovo é descrita pela equação do calor não esquecendo as condições de fronteira.

Que diferença na nossa análise se notaria se o ovo fosse colocado directamente em água ferver, admitindo que a temperatura da água se manteria constante, deixando-o lá durante a certa duração de uma canção ou lengalenga?

Outro ovo certamente seria.

A revelação

... chega-nos de muitas formas. Inesperada ou propositadamente, ao contrário daquilo em que muitos de nós formos acreditando ao longo da vida, o apocalipse nem sempre corresponde à cor do tempo ao qual queremos que ele se sobreponha.

Marx afirmaria que a poesia que a revolução do nosso tempo necessita se retiraria não do passado mas do futuro, das potencialidades humanistas que estão no horizonte da nossa vida social.

Mas não, a nossa consciencia moderna sabe bem que isso não bastaria. Não basta.

Falta qualquer coisa, uma transcendência das duas.


.. era o sétimo mês, antigamente. 7 é número primo do costume, ou antes, o que singularmente define o melhor modo de fugir: a sete pés.

Setembro foge.

Entretanto mudaram-lhe a posição na ordenação. O fossão Jano não espera por ninguém. E depois o outro.

De fugir ninguém se livra e o nome ficou.

O outono meteorológico começa hoje. O verão que queríamos, nem mesmo na normalidade o lembramos, de pouco serviu para o esgotar, os dias continuarão quentes e abafados.

Respira-se entre esforços.

Percebe-se na necessidade a recuperação depois disto tudo mas o que toda a gente quer e o que toda a gente precisa são coisas diferentes.

Aproxima-se a normalidade a sete pés e nem com sete pés a acompanhamos.

É de fugir. Em setembro.

Pelo centenário do nascimento de Murray Bookchin

A dissolução da autoridade

Hoje o nosso horizonte mostra-nos duas perspectivas em conflito, a primeira de um mundo harmonizado com a sensibilidade ecológica baseada no compromisso com as comunidades, ajuda mútua e a tecnologia e a segunda a antropogénese do aquecimento global, o ressurgimento dos movimentos extrema direita e o espectro do holocausto e a ameaça nuclear. Parece que para termos futuro o nosso mundo ou sofrerá uma mudança revolucionária radical tão profunda de tal forma que a humanidade se transformará completamente nas suas relações sociais e na própria conceção da vida ou sofrerá um Apocalipse que terminará com o lugar permanente da humanidade no planeta.

Bookchin fala-nos da proposta desse futuro no livro “The Ecology of Freedom: The Emergence and Dissolution of Hierarchy”, na mitologia da desintegração e na dissolução da autoridade. As linhas que se seguem vão também por esse caminho.

A mitologia nórdica conta-nos uma história de um tempo em que a todos os seres estava atribuı́do um lugar terreno: aos deuses um domı́nio celeste, Asgard, aos homens a terra, Midgard, por baixo ficava Niffleheim, o domı́nio escuro e gelado dos gigantes, anões e mortos. Todos estes domı́nios estavam ligados por um enorme freixo, a Árvore do Mundo. Tinha ramos que chegavam ao céu e raı́zes que alcançavam as profundezas da terra. Apesar de constantemente mutilada por animais permanecia sempre verde, renovada por uma fonte mágica que continuamente lhe dava vida.

Os deuses que formaram este mundo presidiam na realidade a um precário estado de tranquilidade. Baniram os seus inimigos, os gigantes, para a terra do gelo, Fenris o lobo foi preso e a grande serpente de Midgard afastada e mantida a uma distância segura. Apesar de todos os perigos ocultos prevalecia uma paz geral e havia tudo em abundância, tanto para deuses, para homens e para todas as coisas vivas.

Odin, o deus da sabedoria, reinava sobre todas as divindades, o mais forte e o mais sábio, supervisionava batalhas humanas e escolhia o mais bravo dos perdedores para festejar consigo na sua grande fortaleza, Valhalla. Thor, filho de Odin, era não só um guerreiro poderoso, protetor de Asgard contra os gigantes inquietos, mas também era uma divindade defensora da ordem, fazendo cumprir a fé entre os homens e os tratados. Havia deusas e deuses com fartura, da fertilidade, do amor, da lei, do mar e dos barcos e uma multiplicidade de espı́ritos animistas que habitavam todas as coisas e todos os seres da terra.

Mas a ordem do mundo começou a partir-se quando os deuses, desejosos de riqueza, torturaram a bruxa de Gullveig, a fazedora de ouro, e obrigaram-na a revelar os seus segredos. E a discórdia desenfreada entre deuses e homens começou. Os deuses quebraram os seus juramentos; a corrupção, a traição, a rivalidade e inveja dominaram o mundo. Com a quebra da unidade primordial, os dias de Asgard e Midgard estavam contados. A violação inexorável da ordem do mundo levava a Ragnarok – a morte dos deuses sob Valhalla. Os deuses caíram numa batalha terrı́vel com os gigantes, o lobo Fenris e a serpente de Midgard. Com a destruição de todos os combatentes a humanidade pereceria também e nada sobraria para além das pedras, oceanos transbordantes num vazio frio e escuro. Tendo pois o mundo se desintegrado no seu princípio, ressurgiria renovado, purgado dos seus males anteriores e da corrupção que o destruiu. O novo mundo que emergiria do vazio não sofreria outro fim catastrófico porque a segunda geração de deuses e deusas aprenderiam dos erros dos seus antecedentes.

O profeta que nos conta a história diz-nos que a humanidade daqui para a frente viveria em alegria para sempre.

Nesta cosmografia parece estar o tema habitual do eterno retorno, uma sensação que o tempo anda à roda e se repete perpetuamente em ciclos de nascimento, crescimento, morte e renascimento. O que a lenda explora é uma área muito pouco explorada da mitologia, a mitologia da desintegração.

O cristianismo selou definitivamente o conceito de tempo histórico linear e unidimensional, numa orientação irreversı́vel e um fim tendencial pré-determinado, a criação ab initiio e a incarnação como explicação única total e a parúsia do messias no fim dos tempos, com ascensão dos escolhidos e a danação dos restantes. Mais ou menos desfigurado mas mantendo a estrutura inicial este cenário temporal linear haveria de ressurgir em ideologias afirmando a unidirecionalidade do progresso, das luzes, dos ventos e do fim da história, mas a lista está longe de ser completa, há mais exemplos. Não podemos afirmar a existência de um limite no fim na história da humanidade, um absoluto hegeliano ou um comunismo marxista e nem a confiança no progresso inevitável no compromisso do iluminismo dos avanços tecnológicos.

O que nos assombra nestes mitos de desintegração não são as histórias que relatam mas as profecias que fazem. Tal como os Nórdicos, ou os medievais, sentimos que mundo está também a partir-se, institucionalmente, culturalmente e fisicamente. Se estamos perante uma nova era paradisı́aca ou uma catástrofe ainda não é claro, acho que nunca será, mas é difı́cil acreditar num compromisso entre o passado e o futuro neste presente ambı́guo.

Para obter a sabedoria Odin bebe da fonte mágica que alimenta a Árvore do Mundo. Em troca tem que perder um olho. O simbolismo aqui é claro: Odin tem de pagar um preço, assumir uma penalização, para adquirir o conhecimento que lhe dá o controlo do mundo natural e que viola a prı́stina harmonia natural. Mas a sua “sabedoria” é de um homem de um olho só. Só vê um lado.

Renúncia à honestidade da perceção em troca da exactidão, predição e acima de tudo manipulação; tornar-se num certo sentido no usual do termo “ciência”. Esta ciência que hoje vigora é a visão de um só lado, de um deus de-um-só-olho, cuja vantagem fundamenta a dominação e o antagonismo e não a co-igualidade e a harmonia. Na lenda nórdica a “sabedoria” levou ao Ragnarok, à queda dos deuses e à destruição do mundo tribal. Nos nossos dias a sabedoria de um só olho levou-nos à catástrofe ecológica e à possibilidade concreta da extinção da humanidade. Neste percurso de-um-só-olho conseguimos obter mais liberdade do que os nossos antepassados: temos base material alargada para mais tempo livre, fruição, segurança e potencial para ainda mais liberdade em ligação com a natureza.

Talvez o grande projecto do nosso tempo seja o de abrir o outro olho: ver tudo clara e completamente.

As chamas de Ragnarok purificaram o mundo nórdico. As chamas que ameaçam engolir o planeta deverão deixá-lo sem esperança e hostil à vida como uma testemunha morta de um fracasso cósmico.

Ficamos assim com duas alternativas. Podemos tentar acalmar o guerreiro Odin, pacificá-lo e à sua corte e talvez ventilar Valhalla com o sopro da razão e reflexão, tentar arranjar ou emendar os tratados esfarrapados que suportam precariamente o mundo e trabalhar com isto o melhor que consigamos. E depois esperar pelo nosso esforço que Odin se convença a largar a sua lança, a largar a sua armadura e que se preste à doce voz do entendimento e do discurso racional.

Ou podemos usar o nosso esforço para uma reviravolta radical: depor Odin cuja cegueira parcial é evidência de uma sociedade sem esperança e abandonar os mitos contratuais que falsamente harmonizam uma sociedade inerentemente hierarquizada e dividida e ficar assim com a responsabilidade de criar um novo mundo e uma nova sensibilidade baseada na reflexão e na ética da qual somos herdeiros de uma evolução em direção à consciência partilhada.

No entanto, não chega retirar a poesia de que a revolução no nosso tempo necessita do futuro e também não precisamos de abandonar nenhuma das teorias lineares anteriores que bem serviram a humanidade ou uma qualquer outra teoria de noção circular de causalidade que junta o inı́cio com o fim.

Temos apenas de esculpir a razão coletiva no exemplo, carregada de sensibilidade individual e socialmente emancipatória, seja ela linear ou circular.

Tiago Charters de Azevedo Lisboa, 10 de Maio de 2020

Nota prévia

Faz hoje 100 anos da data nascimento de Murray Bookchin. Anarquista americano pioneiro do movimento ecologista e eco-socialista, inspirador da democracia directa socialista libertária em Rojava.

Neste texto, publicado na revista Libertária, faltou, por falta de espaço, a referência à emulação pelos pitagóricos de um touro por descoberta dos números irracionais, o eterno retorno de Nietzsche e ainda o teorema de Liouville essencial para a descrição de sistemas da física chamados de sistemas Hamiltoneanos. Fica para trabalho de casa numa versão mais completa do texto.

Infantilizaçāo da mensagem política no espaço público

... e simplificação da mensagem à categoria de meme. Afastar qualquer racionalidade da discussão política de modo a quem a use pareça estranho, desadequado e de pouca confiança política. O botão de like aparecerá no update seguinte.

Podemos identificar a infantilizaçāo do argumento político quando o debate não tem nenhum pensamento crítico e é simplesmente baseado em personalidades, aparência, memes e humor.

O fenómeno tem vindo a piorar com a utilização massiva das redes sociais onde a maior parte do discurso político está reduzido à sua forma mais pequena, isso vê-se claramente no Twitter onde lérias e piadinhas atrevidas e ignorantes abundam sem o mais leve sinal de análise OT (on topic).

Ninguém está ou fica imune ao fenómeno se não quiser ficar de fora, mesmo assumindo que se está fora, está-se dentro. Ninguém escapa a pensamentos intrusivos.

Há 3 fenómenos relevantes e concorrentes que nos controlam.

i. a professionalizaçāo da política e daquele que a exerce profissional: o político;

ii. a construção limitada e propositada das redes: há que ser breve, curto e grosso, engajar o maior número de pessoas o mais rapidamente possível;

iii. o reforço das bolhas que construímos, o block selectivo, a lista de seguidores "amigos" e o reforço tribal emocional.

David Graeber's political anthropology

Graeber, David. 2001. ​Toward an anthropological theory of value: the false coin of our own dreams.​ New York, Etats-Unis d’Amérique: Palgrave.

———. 2004. ​Fragments of an anarchist anthropology​. Chicago, Etats-Unis d’Amérique: Prickly paradigm press.

———. 2007. ​Possibilities: essays on hierarchy, rebellion, and desire​. Oakland, Etats-Unis d’Amérique, AK Press.

———. 2007. ​Lost people: magic and the legacy of slavery in Madagascar.​ Bloomington, Etats-Unis d’Amérique: Indiana University Press.

———. 2011. ​Debt: the first 5,000 years​. Brooklyn, N.Y: Melville House.

———. 2015. ​The utopia of rules: on technology, stupidity, and the secret joys of bureaucracy​. Brooklyn, Etats-Unis d’Amérique: Melville House.

Graeber, David, et Marshall David Sahlins. 2017. ​On kings​. Chicago (Ill.), Etats-Unis d’Amérique: Hau Books.

Criado/Created: 2018

Última actualização/Last updated: 12-08-2022 [18:16]

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(c) Tiago Charters de Azevedo