Roberta Flack
Lauryn Hill
Alicia Keys
segunda-feira, 3 de outubro de 2011
FALL EVENINGS
Every now and then without prior notice your memory visits me.Sometimes it just passes through, with a fleeting memory of your smile or of the look of your brown eyes, only an instant of you and then you have already gone.
Other times, however, it refuses to leave, it sleeps with me and wakes up in my arms.In this fall evening, with your memory embraced to my pillow I almost can perceive your scent and pass my fingers through your hair, I could spend hours watching you sleep around me, because I miss you and you don´t know how much!
I miss the beat of your heart, your breathing, your hands, your voice.
I miss to see myself in your eyes when you look at me with that spark of complicity with a mischievous smile on your face.
I miss your four day beard and your old shoes under the bed.
I miss hearing your thoughts on the air and see how you build your dreams.
I miss feeling safe in your arms and be part of your life.
I miss so many things of you my love and I miss that you miss me.
I would wish you were here instead your memory to tell you how much I love you and that losing you hurt me so much.
To tell you that I made a mistake, there has not been neither time
nor distance nor city to forget you.
If only I had known that this goodbye was going to be forever I would never have left without telling you how much I love you.
If only I had Known what my life would be without you I would have fought for you. But "would have" doesn´t exists.
Now is too late to love you and so useless to miss you.
All left to do is distract myself away from you, to pretend that I have forgotten you, until your memory without prior notice, decides to come, again.
Other times, however, it refuses to leave, it sleeps with me and wakes up in my arms.In this fall evening, with your memory embraced to my pillow I almost can perceive your scent and pass my fingers through your hair, I could spend hours watching you sleep around me, because I miss you and you don´t know how much!
I miss the beat of your heart, your breathing, your hands, your voice.
I miss to see myself in your eyes when you look at me with that spark of complicity with a mischievous smile on your face.
I miss your four day beard and your old shoes under the bed.
I miss hearing your thoughts on the air and see how you build your dreams.
I miss feeling safe in your arms and be part of your life.
I miss so many things of you my love and I miss that you miss me.
I would wish you were here instead your memory to tell you how much I love you and that losing you hurt me so much.
To tell you that I made a mistake, there has not been neither time
nor distance nor city to forget you.
If only I had known that this goodbye was going to be forever I would never have left without telling you how much I love you.
If only I had Known what my life would be without you I would have fought for you. But "would have" doesn´t exists.
Now is too late to love you and so useless to miss you.
All left to do is distract myself away from you, to pretend that I have forgotten you, until your memory without prior notice, decides to come, again.
H.I.C.L.
STING: 25th Anniversary/60th Birthday Concert
Bruce Springsteen, Billy Joel, Lady Gaga and More Celebrate Sting's 60th Birthday
Bash in NYC features all-star covers of the legend's hits
Toward the end of Sting's 60th birthday bash at New York's Beacon Theater last night, Bruce Springsteen took a moment from his set to joke about his friend. "I've known Sting for about 25 years," Springsteen said. "But our friendship is a little unusual, because every time I read about Sting in a magazine, I don't recognize him. I've read, 'Sting can make love for 29 hours.' I wonder why he never mentioned that to me. After four hours now, you're supposed to seek medical attention … Anyway, stay hard brother, stay hard."
Sting's 60th was full of surprises. The charity event (all proceeds went to the Robin Hood Foundation to fight poverty) featured a stacked lineup including Lady Gaga, Billy Joel, Stevie Wonder, Herbie Hancock, Rufus Wainwright, Mary J. Blige and will.i.am – all covering Sting's songs joined by the man himself. "Sixty feels comfortable – I've always felt sort of old," he said early in the night. But most of the time, he looked boyishly ecstatic, whether grooving next to a moon-walking will.i.am. or sitting down on a riser to watch Herbie Hancock play a piano solo on "Sister Moon."
The setup was massive, with at least 20 musicians onstage including a string section and backup singers. Sting appropriately kicked off with "Englishman in New York," followed by "All This Time" "Seven Days" and the funky, slinky groove of "If You Love Somebody Set Them Free." He introduced will.i.am., fresh off headlining Central Park with the Black Eyed Peas over the weekend. Will.i.am reinvented "Walking on the Moon," freestyling and working in some lines from "I Gotta Feelin'" "Tonight's gonna be as a good night/ tonight's gonna be a special night.'" Afterward, he recalled being a kid in the projects, borrowing a friend's Police CD. "Now I'm onstage, singing with him on his birthday," he said triumphantly. Other duet highlights included Rufus Wainwright delivering a stellar "Wrapped Around Your Finger" and Sting's with his son Joe Sumner on an emotional "Why Should I Cry For You?" about Sting's tough relationship with his father.
The setup was massive, with at least 20 musicians onstage including a string section and backup singers. Sting appropriately kicked off with "Englishman in New York," followed by "All This Time" "Seven Days" and the funky, slinky groove of "If You Love Somebody Set Them Free." He introduced will.i.am., fresh off headlining Central Park with the Black Eyed Peas over the weekend. Will.i.am reinvented "Walking on the Moon," freestyling and working in some lines from "I Gotta Feelin'" "Tonight's gonna be as a good night/ tonight's gonna be a special night.'" Afterward, he recalled being a kid in the projects, borrowing a friend's Police CD. "Now I'm onstage, singing with him on his birthday," he said triumphantly. Other duet highlights included Rufus Wainwright delivering a stellar "Wrapped Around Your Finger" and Sting's with his son Joe Sumner on an emotional "Why Should I Cry For You?" about Sting's tough relationship with his father.
Billy Joel hasn't played a proper concert in two years, and he was last onstage when he played with Paul McCartney at Yankee Stadium in July, so it was good to see him back. He sounded great, taking a seat at the grand piano and nailing the high notes in "Every Little Thing She Does is Magic" and "Don't Stand So Close to Me." After his set, though, he confusingly put his hands around his neck, mock-choking himself with his tongue out. He could've been implying he wasn't pleased with his performance, though everyone else was.
Next was Lady Gaga, who sat at the piano in sunglasses and a sparkly dress with extra-broad shoulders, rocking back and forth while howling a powerful take on the Police's "King of Pain." Giving the same kind of vocal passion she gives on songs like "You and I," she made it truly sound like a Gaga song. Next, Stevie Wonder walked center stage to sing a soulful "Fragile" with Sting (surprisingly, Wonder didn't play piano the entire night) "How do you follow that?" Sting asked the crowd. " But you can…"
Echoes of "Bruuuuce" rang through the Beacon. Sting left the stage and Springsteen emerged with his Fender. Like Joel, he also hasn't been on the road in a while, but looked ready for action, beginning with a haunting cover of Sting's "I Hung my Head." A ballad about a man sentenced to death after accidentally shooting someone, it was quiet until Springsteen ripped into a blistering solo that became the night's peak. Next was a stirring, emotional "Fields of Gold," which he called one of his favorite Sting songs, performing solo with a 12-string guitar and harmonica, singing one verse entirely acapella as the house went quiet. Sting then joined him for a raucous "Can't Stand Losing You," as they roared into the same mic, leaning over eachother.
How do you follow that? The entire cast soon joined Sting to trade lines on "Every Breath You Take," Gaga singing "Can't you see / You're the one for me" while pointing to a grinning Billy Joel. Sting even kept going, with a solo acoustic "Message in a Bottle." He thought the night was over, but soon wife Trudie Styler appeared onstage in a tight dress, inviting dozens of Scottish bagpipers onstage, who played while confetti fell. Sting was visibly moved, and even as the crowd filed out and the stars left, the couple stayed onstage dancing. "Thank you a million times," he told the audience.
October 2, 2011
A Noção de CyberFilosofia
A comunicação mediada por computador (CMC), usando instrumentos tais como correio elecrónico (e-mail), open virtual discussion groups (isto é, newsgroups), fóruns (geralmente referidos a grupos específicos ou restritos), real-time text correspondence (isto é, chat rooms), voice exchange (telephony), e face-to-face vídeo communications (videoconferencing), tornou-se uma rotina integrada na vida quotidiana da maior parte da população.
O objectivo do presente trabalho é referir as aplicações filosóficas usadas na Internet, especialmente a World Wide Web (WWW), e tentar clarificá-las, à luz do conceito clássico de que cabe ao filósofo profissional zelar pela cultura ocidental e pela saúde da humanidade (Husserl) num tempo indigente e ameaçado pelo terrorismo e pelas catástrofes naturais.
A Internet contém uma rica variedade de serviços filosóficos, dos quais destacamos:
1. Information Resources. Existem online muitas fontes de informação e bancos de dados sobre conceitos filosóficos e assuntos relacionados à filosofia. Estes recursos disponibilizados amigavelmente podem ser usados por todas as pessoas interessadas em aprender filosofia, nomeadamente pelos estudantes. Contudo, torna-se necessário aconselhar o uso honesto e ético desses recursos. Copiá-los e entregá-los aos professores como se fossem trabalhos de pesquisa original é desonesto e denuncia a falta de carácter e de dignidade daqueles que o fazem frequentemente, incluindo professores. As fontes devem ser devidamente referidas na bibliografia consultada e os seus autores citados.
2. Information about specific philosophical services. Numerosas agências, institutos, departamentos e serviços são promovidos através da website. Também eles fornecem informação e dados, mostram as áreas de pesquisa que estão a desenvolver e, por vezes, dão artigos e outros materiais de pesquisa e de ensino.
3. Revistas e editoras online. Existem muitíssimas revistas online editadas por editoras de prestígio (ELSEVIER, SPRINGER, BLACWELL, SAGE, TAYLOR & FRANCIS GROUP, PNAS, SCIENCE, NATURE) que possibilitam o acesso online a estudos sérios, embora mediante assinatura ou pagamento. Apesar disso, fornecem gratuitamente os abstracts e possibilitam a pesquisa, nomeadamente a elaboração de uma bibliografia. Já existem revistas de CyberPhilosophy e de CyberPsychology, para além das grandes revistas já clássicas de filosofia.
4. Pesquisa Interactiva. A Internet não só possibilita a pesquisa de informação, como também, ela própria, pode ser investigada. É neste nó górdio que a cyberfilosofia deve tomar corpo e forma: como um ramo autónomo da investigação filosófica que usa a Internet para estudar os cyberfenómenos, tais como cyberself, cyberspace, relações online, comunidades virtuais, infedilidades online, netadição ou cybersex, nas suas relações com a chamada vida real dos seus utentes. Esta cyberpesquisa pode adoptar várias abordagens e métodos de estudo, incluindo os métodos clássicos, tais como a fenomenologia, a hermenêutica, a lógica da argumentação, a epistemologia, a ética, a estética, a teoria crítica e tantos outros guias teóricos. Mas o desafio é infinitamente maior: Com a Internet a filosofia pode recuperar aquilo que lhe pertence por direito e que lhe foi burocraticamente sacado pelas pseudo-ciências sociais, que, em mais de cem anos, pariram um rato raquítico que faleceu à nascença.
Além disso, já existem na Internet self-help guides, philosophical testing and assessment, single-session philosophical advice through E-Mail or E-Bulletin Board, ongoing personal counseling, real-time counseling through chat, web telephony, and videoconferencing, synchronous and asynchronous support groups, discussion groups and group counseling. Todos estes últimos serviços devem ser substancialmente melhorados, monitorizados e mais utilizados no apoio do ensino da filosofia. A cyberfilosofia deve, pois, destacar a dimensão do ensino da filosofia, com a utilização de novas metodologias e de novas tecnologias, porquanto, de todas as disciplinas ditas sociais, a filosofia é a única capaz de garantir a continuidade da Civilização Ocidental e de contribuir para a formação auto-reflexiva do self.
Um aspecto interessante é constatar a enorme quantidade de não-ocidentais que, nos sites apropriados ou nos blogs, revelam grande apetência para aprender filosofia e estudar os nossos filósofos. A Internet deve ser também vista como o lar da filosofia, dado que, ao contrário da TV ou da Rádio, conjuga texto e imagem e fomenta o diálogo: os utentes da Internet não são meros receptores, os idiotas culturais de Garfinkel, mas fundamentalmente criadores que podem divulgar os seus pensamentos sérios, sem serem castrados por um sistema de filtragem medíocre.
A crise da palavra de que falava Steiner pode tornar-se coisa do passado, da era da televisão de massas: A Internet usa abundantemente a palavra e o texto e, nesse sentido, não pode ser acusada de embutir o espírito crítico e a reflexão. E, como meio da palavra que é, a Internet também pode tornar-se o veículo da democracia participativa e da cidadania responsável, contra as formas degradadas e corrompidas de democracia vigentes.
A Internet permite fazer oposição e formar uma nova inteligência internacional que diga: «Basta! Estamos cansados de tanta incompetência e de tanta corrupção. Queremos uma democracia real e aberta à participação de todos. Abaixo os luso-burricos!».
Também no domínio político e moral, porquanto não concebemos um sem o outro, tal como Sócrates, Platão e Aristóteles, a cyberfilosofia tem a palavra certa a dizer: a origem da cidade-Estado, da democracia e da filosofia coincidem (Jean-Pierre Vernant). Apesar da mediocridade geral dos professores de filosofia, a continuidade e sobretudo o aprofundamento do ensino da filosofia deve estar garantido, a menos que os luso-burricos queiram condenar os portugueses à condição de animais metabolicamente reduzidos e, assim, explorá-los como frangos de aviário. Se esta foi a política da educação do PSD, não devia ser a do PS. Cabe a José Sócrates decidir o tipo de país que deseja para as suas gentes. Mas nós queremos o melhor...
J FRANCISCO SARAIVA DE SOUSA
Herbert Marcuse
Herbert Marcuse Full name Herbert Marcuse Born July 19, 1898
Berlin, German EmpireDied July 29, 1979(1979-07-29) (aged 81)
Starnberg, West GermanyEra20th century philosophyRegionWestern PhilosophySchoolFrankfurt School, Marxism, critical theoryMain interestsSocial theory, socialism, industrialism, technologyNotable ideas Totally administered society, technological rationality, the Great Refusal, one-dimensional man, New Reality Principle, libidinal Work Relations, work as free Play[disambiguation needed], repressive tolerance
Full name Herbert Marcuse Born July 19, 1898
Berlin, German EmpireDied July 29, 1979(1979-07-29) (aged 81)
Starnberg, West GermanyEra20th century philosophyRegionWestern PhilosophySchoolFrankfurt School, Marxism, critical theoryMain interestsSocial theory, socialism, industrialism, technology
Berlin, German EmpireDied July 29, 1979(1979-07-29) (aged 81)
Starnberg, West GermanyEra20th century philosophyRegionWestern PhilosophySchoolFrankfurt School, Marxism, critical theoryMain interestsSocial theory, socialism, industrialism, technologyNotable ideas Totally administered society, technological rationality, the Great Refusal, one-dimensional man, New Reality Principle, libidinal Work Relations, work as free Play[disambiguation needed], repressive tolerance
Full name Herbert Marcuse Born July 19, 1898
Berlin, German EmpireDied July 29, 1979(1979-07-29) (aged 81)
Starnberg, West GermanyEra20th century philosophyRegionWestern PhilosophySchoolFrankfurt School, Marxism, critical theoryMain interestsSocial theory, socialism, industrialism, technology
Herbert Marcuse (German pronunciation: [maʁˈkuːzə]) (July 19, 1898 – July 29, 1979) was a German Jewish philosopher, sociologist and political theorist, associated with the Frankfurt School of critical theory. Celebrated as the "Father of the New Left,"[1] his best known works are Eros and Civilization, One-Dimensional Man and The Aesthetic Dimension.
Early life
Herbert Marcuse was born in Berlin to Carl Marcuse and Gertrud Kreslawsky and raised in a Jewish family. In 1916 he was drafted into the German Army, but only worked in horse stables in Berlin during World War I. He then became a member of a Soldiers' Council that participated in the aborted socialist Spartacist uprising. He completed his Ph.D. thesis at the University of Freiburg in 1922 on the German Künstlerroman after which he moved back to Berlin, where he worked in publishing. In 1924 he married Sophie Wertheim, a mathematician. He returned to Freiburg in 1928 to study with Edmund Husserl and write a Habilitation with Martin Heidegger, which was published in 1932 as Hegel's Ontology and Theory of Historicity. This study was written in the context of the Hegel renaissance that was taking place in Europe with an emphasis on Hegel's ontology of life and history, idealist theory of spirit and dialectic.[1] With his academic career blocked by the rise of the Third Reich, in 1933 Marcuse joined the Frankfurt Institute for Social Research.
In 1933, Marcuse published his first major review, of Marx's Economic and Philosophical Manuscripts of 1844. In this review, Marcuse revised the interpretation of Marxism, from the standpoint of the works of the early Marx. This review helped the world see that Marcuse was becoming one of the most promising theorists of his generation.[1]
While a member of the Institute of Societal Research, Marcuse developed a model for critical social theory, created a theory of the new stage of state and monopoly capitalism, described the relationships between philosophy, social theory, and cultural criticism, and provided an analysis and critique of German fascism. Marcuse worked closely with critical theorists while at the Institute.[1]
United States
After emigrating from Germany in 1933, in 1934, Marcuse immigrated to the United States, where he became a citizen in 1940. Although he never returned to Germany to live, he remained one of the major theorists associated with the Frankfurt School, along with Max Horkheimer and Theodor W. Adorno (among others). In 1940 he published Reason and Revolution, a dialectical work studying G. W. F. Hegel and Karl Marx.
During World War II Marcuse first worked for the U.S. Office of War Information (OWI) on anti-Nazi propaganda projects. In 1943 he transferred to the Office of Strategic Services (OSS), the precursor to the Central Intelligence Agency. His work for the OSS involved research on Nazi Germany and denazification. After the dissolution of the OSS in 1945, Marcuse was employed by the US Department of State as head of the Central European section, retiring after the death of his first wife in 1951.
In 1952 he began a teaching career as a political theorist, first at Columbia University, then at Harvard University, then at Brandeis University from 1958 to 1965, where he taught philosophy and politics, and finally (by then he was past the usual retirement age), at the University of California, San Diego. He was a friend and collaborator of the political sociologist Barrington Moore, Jr. and of the political philosopher Robert Paul Wolff, and also a friend of the Columbia University sociology professor C. Wright Mills, one of the founders of the New Left movement.
In the post-war period, Marcuse was the most explicitly political and left-wing member of the Frankfurt School[citation needed], continuing to identify himself as a Marxist, a socialist, and a Hegelian.
Marcuse's critiques of capitalist society (especially his 1955 synthesis of Marx and Freud, Eros and Civilization, and his 1964 book One-Dimensional Man) resonated with the concerns of the student movement in the 1960s. Because of his willingness to speak at student protests, Marcuse soon became known as "the father of the New Left in the United States", a term he strongly disliked and disavowed. His work heavily influenced intellectual discourse on popular culture and scholarly popular culture studies. He had many speaking engagements in the US and Europe in the late 1960s and 1970s. He became a close friend and inspirer of the French philosopher André Gorz.
Marcuse defended the arrested East German dissident Rudolf Bahro (author of Die Alternative: Zur Kritik des real existierenden Sozialismus [trans., The Alternative in Eastern Europe]), discussing in a 1979 essay Bahro's theories of "change from within" [1].
Jesuit Fr. James Chevedden made a written complaint to the Superior General of the Jesuit Order, Peter-Hans Kolvenbach, regarding the promotion of the ideology of the Marxist philosopher, Herbert Marcuse at the 1998 California Jesuit Province Social Pastoral Conference.
The New Left and radical politics
Many radical scholars and activists were influenced by Marcuse, such as Angela Davis,[2] Abbie Hoffman, Rudi Dutschke, and Robert M. Young. (See the List of Scholars and Activists link, below.) Among those who critiqued him from the left were Marxist-humanist Raya Dunayevskaya, and fellow German emigre Paul Mattick, both of whom subjected One-Dimensional Man to a Marxist critique. Marcuse's 1965 essay "Repressive Tolerance", in which he claimed capitalist democracies can have totalitarian aspects, has been criticized by conservatives. [2] Marcuse argues that genuine tolerance does not tolerate support for "repression", since doing so ensures that marginalized voices will remain unheard. He characterizes tolerance of repressive speech as "inauthentic." Instead, he advocates a form of tolerance that is intolerant of right wing political movements:
"Liberating tolerance, then, would mean intolerance against movements from the Right and toleration of movements from the Left."[3]
"Surely, no government can be expected to foster its own subversion, but in a democracy such a right is vested in the people (i.e. in the majority of the people). This means that the ways should not be blocked on which a subversive majority could develop, and if they are blocked by organized repression and indoctrination, their reopening may require apparently undemocratic means. They would include the withdrawal of toleration of speech and assembly from groups and movements which promote aggressive policies, armament, chauvinism, discrimination on the grounds of race and religion, or which oppose the extension of public services, social security, medical care, etc"[3]
Marcuse later expressed his radical ideas through three pieces of writing. He wrote An Essay on Liberation in 1969 celebrating liberation movements such as those in Vietnam, which inspired many radicals. In 1972 he wrote Counterrevolution and Revolt, which argues that the hopes of the 1960s were facing a counterrevolution from the right.[1]
After Brandeis denied the renewal of his teaching contract in 1965, Marcuse devoted the rest of his life to teaching, writing and giving lectures around the world. His efforts brought him attention from the media, which claimed that he openly advocated violence, although he often clarified that only "violence of defense" could be appropriate, not "violence of aggression." He continued to promote Marxian theory, with some of his students helping to spread his ideas. He published his final work The Aesthetic Dimension in 1979 on the role of high art in the process of what he termed "emancipation" from bourgeois society.[1]
Marcuse and capitalism
Marcuse’s analysis of capitalism derives partially from one of Karl Marx’s main concepts: Objectification.,[4] which under capitalism becomes Alienation. Marx believed that capitalism was exploiting humans; that the objects produced by laborers became alienated and thus ultimately dehumanized them to functional objects. Marcuse took this belief and expanded it. He argued that capitalism and industrialization pushed laborers so hard that they began to see themselves as extensions of the objects they were producing. At the beginning of One-Dimensional Man Marcuse writes, “The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment,”[5] meaning that under capitalism (in consumer society) humans become extensions of the commodities that they create, thus making commodities extensions of people's minds and bodies and calling into question the notion of alienation.
“La lucha por la existencia necesita la modificación represiva de los instintos principalmente or falta de medios y recursos suficientes para una gratificación integral, sin dolor y sin esfuerzo, de las necesidades instintivas. Si esto es verdad, la organización represiva de los instintos se debe a factores exógenos –exógenos en el sentido de que no son inherentes a la naturaleza’ de los instintos, sino que son producto de las específicas condiciones históricas bajo las que se desarrollan los instintos”.(Eros y Civilización).
¿Para qué queremos una revolución si no conseguimos un hombre nuevo? Jamás lo he entendido. ¡Para qué? Naturalmente para lograr un hombre nuevo. Este es el sentido de la revolución, tal como lo veía Marx, no la revolución burguesa.
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