Mês: Setembro 2013
# 197 … bibliofilia
Pensamento do dia
Quando pensamos, fazêmo-lo com o fim de julgar ou chegar a uma conclusão; quando sentimos, é para atribuir um valor pessoal a qualquer coisa que fazemos.
Carl Jung
[Lendo] 40 | Henry Lamb, Reading
Especialmente hoje: “o que é preciso é gente”, Ana Hatherly
O que é preciso é gente
gente com dente
gente que tenha dente
que mostre o dente
Gente que não seja decente
nem docente
nem docemente
nem delicodocemente
Gente com mente
com sã mente
que sinta que não mente
que sinta o dente são e a mente
Gente que enterre o dente
que fira de unha e dente
e mostre o dente potente
ao prepotente
O que é preciso é gente
que atire fora com essa gente
Essa gente dominada por essa gente
não sente como a gente
não quer
ser dominada por gente
NENHUMA!
A gente
só é dominada por essa gente
quando não sabe que é gente
ANA HATHERLY
Um Calculador de Improbabilidades
(2001)
J Habermas em Lisboa
O Expresso informa
Habermas vem a Lisboa falar sobre “Democracia na Europa”
A Conferência ocorre dia 28 de Outubro, a partir das 9h30, na FCG, em Lisboa.
Os Livros e a Leitura: Desafios da Era Digital
Conferência Internacional de Educação 2013
Segunda, 28 out 2013 | 09:00 – 19:00 | Entrada livre
Auditório 2
Programa
9h30 – Sessão de Abertura
Artur Santos Silva
Eduardo Marçal Grilo
José Gomes Canotilho
Jürgen Habermas
10h00 – Conferência de Abertura
“A Democracia na Europa”
Jürgen Habermas
[Lendo] 39 | Laurence Typing, Fairfield Porter
[ecos fárpicos] 9 – António Sérgio
António Sérgio: Notas biográficas
# 196 … bibliofilia
“Redes”
Num tempo de desenvolvimento das relações sociais e das redes que usam as novas tecnologias, vale a pena ir acompanhando a investigação que se faz neste sector, quer do ponto de vista dos fenómenos de construção de redes, quer dos múltiplos usos que essas redes têm e podem ter na vida das pessoas, profissionais, grupos e sociedade no geral.
Cooperación e intercambio de conocimiento en redes inter-organizativas informales
Identificación de asociaciones y complicidades, vía-email, de un grupo de analistas de redes sociales: ¿Qué intercambian los rederos?
¿Qué es una relacion social ? Un conjunto de mediaciones diádicas
Tipos de interacciones, formas de confianza y relaciones
Relations sociales et parcours biographiques: vers une approche compréhensive des modes d’influence
[ Lendo] 38 | Neaera reading a Letter from Catullus, Henry Hudson
Santayana
George Santayana morreu a 26 de setembro de 1952 –
“Philosopher, poet, literary and cultural critic, George Santayana is a principal figure in Classical American Philosophy. His naturalism and emphasis on creative imagination were harbingers of important intellectual turns on both sides of the Atlantic. He was a naturalist before naturalism grew popular; he appreciated multiple perfections before multiculturalism became an issue; he thought of philosophy as literature before it became a theme in American and European scholarly circles; and he managed to naturalize Platonism, update Aristotle, fight off idealisms, and provide a striking and sensitive account of the spiritual life without being a religious believer. His Hispanic heritage, shaded by his sense of being an outsider in America, captures many qualities of American life missed by insiders, and presents views equal to Tocqueville in quality and importance. Beyond philosophy, only Emerson may match his literary production. As a public figure, he appeared on the front cover of Time (3 February 1936), and his autobiography (Persons and Places, 1944) and only novel (The Last Puritan, 1936) were the best-selling books in the United States as Book-of-the-Month Club selections. The novel was nominated for a Pulitzer Prize, and Edmund Wilson ranked Persons and Places among the few first-rate autobiographies, comparing it favorably to Yeats’s memoirs, The Education of Henry Adams, and Proust’s Remembrance of Things Past. Remarkably, Santayana achieved this stature in American thought without being an American citizen. He proudly retained his Spanish citizenship throughout his life. Yet, as he readily admitted, it is as an American that his philosophical and literary corpuses are to be judged. Using contemporary classifications, Santayana is the first and foremost Hispanic-American philosopher”
—————
“Santayana cherished academic life for its freedom to pursue intellectual interests and curiosity, but he found that many aspects of being a professor infringed on that freedom. Faculty meetings and university committees seemed primarily to be partisan heat over false issues, so he rarely attended them. The general corporate and businesslike adaptation of universities was increasingly less conducive to intellectual development and growth. He expressed concern about the evolving Harvard goal of producing muscular intellectuals to lead America as statesmen in business and government. Were not delight and celebration also a central aspect of education? He wrote to a friend in 1892, expressing the hope that his academic life would be “resolutely unconventional” and noted that he could only be a professor per accidens, saying that “I would rather beg than be one essentially” (GS to H. W. Abbot, Stoughton Hall, Harvard, 15 February 1892. Columbia).
In 1893, Santayana experienced a metanoia, a change of heart. Gradually he altered his style of life from that of an active student turned professor to one focused on the imaginative celebration of life. In doing so, he began planning for his early retirement, finding university life increasingly less conducive to intellectual pursuits and delight in living. Three events preceded his metanoia: the unexpected death of a young student, witnessing his father’s death, and the marriage of his sister Susana. Santayana’s reflections on these events led to the ancient wisdom that acceptance of the tragic leads to a lyrical release. “Cultivate imagination, love it, give it endless forms, but do not let it deceive you. Enjoy the world, travel over it, and learn its ways, but do not let it hold you … . To possess things and persons in idea is the only pure good to be got out of them; to possess them physically or legally is a burden and a snare (Persons and Places, 427–28).”
Increasingly, naturalism and the lyrical cry of human imagination became the focal points of Santayana’s life and thought. Pragmatism, as developed by Peirce and James, was an undercurrent in his naturalism, particularly as an approach to how we ascertain knowledge, but there are aspects of his naturalism more aligned with European and Greek thought that presage developments in the late twentieth century. His naturalism had its historical roots primarily in Aristotle and Spinoza and its contemporary background in James’s pragmatism and Royce’s idealism. His focus on and celebration of creative imagination in all human endeavors (particularly in art, philosophy, religion, literature, and science) is one of Santayana’s major contributions to American thought. This focus, along with his Spanish heritage, Catholic upbringing, and European suspicion of American industry, set him apart in the Harvard Yard.
……..
# 195… bibliofilia
[ecos fárpicos] 8 – … e 1871 aqui tão perto…
“O país perdeu a inteligência e a consciência moral. Os costumes estão dissolvidos, as consciências em debandada, os caracteres corrompidos. A prática da vida tem por única direcção a conveniência. Não há princípio que não seja desmentido. Não há instituição que não seja escarnecida. Ninguém se respeita. Não há nenhuma solidariedade entre os cidadãos. Ninguém crê na honestidade dos homens públicos. Alguns agiotas felizes exploram. A classe média abate-se progressivamente na imbecilidade e na inércia. O povo está na miséria. Os serviços públicos são abandonados a uma rotina dormente. O desprezo pelas ideias aumenta em cada dia. Vivemos todos ao acaso. Perfeita, absoluta indiferença de cima a baixo! Toda a vida espiritual, intelectual, parada. O tédio invadiu todas as almas. A mocidade arrasta-se envelhecida das mesas das secretarias para as mesas dos cafés. A ruína económica cresce, cresce, cresce. As quebras sucedem-se. O pequeno comércio definha. A indústria enfraquece. A sorte dos operários é lamentável. O salário diminui. A renda também diminui. O Estado é considerado na sua acção fiscal como um ladrão e tratado como um inimigo.”
In As Farpas, Maio de 1871
(imagem: Cabana, Catarina Pinto, Jardins Gulbenkian)