Thursday, August 28, 2014

breve da roda da vida (Bhavacakra)

Só uma explicação breve da roda da vida (Bhavacakra) que o Luiz odeia:

A lógica é que estamos presos nessa roda que gera sofrimento (dukkha), nela existiria uma causalidade entre os níveis mais internos seguindo para os mais externos. Cada nível gera o próximo.

O Buda apontando pra Lua significa que há uma saída através do nirvana. O demônio (Yama) comendo a roda é a personificação da impermanência.


·         Centro: klesha ou os três venenos da mente – apego (galo), aversão (cobra), ignorância (javali)

·         Segundo nível: karma – lado negro e claro, karmas que levam aos reinos superiores e karmas que levam aos reinos inferiores (pelo que já li um não é necessariamente pior que outro.)

·         Terceiro nível: Samsara ou ciclo da existência ou existência cíclica – haveriam 3 reinos superiores e 3 inferiores, que levariam a crer que os primeiros seriam melhores que os segundos, porém na lógica do budismo não há melhor nem pior. Ficamos vagando entre estes reinos tanto dentro da nossa vida mortal quanto entre as encarnações. (Existe explicação para cada reino, mas não quero alongar o texto, mas são Deus, Semi-Deus, Humano, Animal, Almas Famintas e Inferno).

·         Quarto Nível: Elos da originação dependente – mostra uma sequencia de causas e efeitos que faz com que estejamos pra sempre presos nesse ciclo eterno. (Também tem uma explicação pra cada um)

Basicamente tudo é Dukkha (sofrimento). Na verdade Dukkha significa “eixo empenado”, a gente no mundo ocidental traduziu como sofrimento.




Wednesday, August 6, 2014

Weber and the Idea of Capitalism - Allan de Bottom

Born in Erfurt in Germany in 1864, Weber grew up to see his country convulsed by the dramatic changes ushered in by the Industrial Revolution in a time that a new managerial elite was replacing the old aristocracy.

His wife, Marianne, turned out to be unhelpfully similar to his mother.Weber’s path to intellectual recovery began after he had a liberating affair with a sexually-progressive 19-year-old student.
Capitalism might feel normal or inevitable to us but, of course, it isn’t. It came into existence only relatively recently, in historical terms, and has successfully taken root in just a limited number of countries.

Protestantism makes you feel guilty all the time. Capitalism was created by Protestantism, specifically Calvinism, as developed by John Calvin in Geneva and by his followers in England, the Puritans.God is thought able to forgive and He won’t make his intentions known until the Day of Judgement.

All work is holy, god likes hard work.Protestant guilt feelings were diverted into an obsession with hard work.God didn’t like time off. Money earnt wasn’t to be blown in feasts celebrating the here-and-now.It was always and only to be reinvested for tomorrow.

Work of any kind could and should be done in the name of God, even jobs like being a baker or an accountant. Work was no longer just about earning a living, it was to be part of a religious vocation connected with proving one’s virtue to God

It’s the community, not the family, that counts. One was meant to direct one’s selfless energies to the community as a whole, the public realm where everyone deserved fairness and dignity.Protestantism turned its back on miracles. God wasn’t thought to be lever-pulling behind the scenes day-to-day - ‘the disenchantment of the world.Protestant philosophy, the emphasis fell on human action

Marx had argued that religion was ‘the opium of the masses’, a drug that induced passive acceptance of the horrors of Capitalism.Marx had proposed a materialist view of Capitalism (where technology was said to have created a new capitalist social system), whereas Weber now advanced an idealist one (suggesting that it was in fact a set of ideas that had created Capitalism and given the impetus for its newfound technological and financial arrangements).

People didn’t tolerate Capitalism because of religion, they only became capitalists as a result of their religion. There are about 35 countries where Capitalism is now well developed. Weberian analysis tells us that these materialist interventions will never work, because the problem isn’t really a material one to begin with. One has to start at the level of ideas.

Certain countries fail to succeed at Capitalism because they don’t feel anxious and guilty enough.They like to celebrate now rather than reinvest for tomorrow and their members feel it’s acceptable to steal from the community in order to enrich their families, favouring the clan over the nation. Protestantism had merely brought to their first fruition ideas which could now subsist outside of religious ideology
Capitalism to concentrate on our equivalent of religion: culture. The path to reforming an economy shouldn’t hence wind through material aid, it should go through cultural assistance. The decisive question for an economy is not what the rate of inflation is, but what is on TV tonight.

We will need to look to changing mentalities, instilling something akin to an updated version of the attitudes of Calvinism.They believe in clans, they have magical thinking, they don’t believe that God would Himself command them to be an honest mechanic or hairdresser…

The belief in samsara – the transmigration of souls – also inspires the view that nothing substantial can change until the next life. At the same time, a Hindu ideology of the clan takes pressure off individual responsibility and encourages nepotism rather than meritocracy.

There Confucianism gives too much weight to tradition. No one feels able to rethink how things are done. The devotion to bureaucracy encourages a static society

Three distinct types of power across its history

1.       ‘traditional authority.deeply inert and only rarely allowed for initiative
2.       ‘charismatic authority’change everything around him through passion and will
3.       bureaucratic authority The only way to overcome the power lodged within bureaucracy is through knowledge and systematic organisation.
He tells us how power works now and reminds us that ideas may be far more important than tools or money in changing nations.

We associate with vast impersonal external forces,in fact, dependent upon something utterly intimate and perhaps more malleable: the thoughts in our own heads

Sick of this market-driven world? You should be | George Monbiot | Comment is free | The Guardian

    

Public services should be privatised, public spending should be cut, and business should be freed from social control. In countries such as the UK and the US, this story has shaped our norms and values for around 35 years: since Thatcher and Reagan came to power. It is rapidly colonising the rest of the world.

·         Every society defines and shapes its own normality – and its own abnormality – according to dominant narratives, and seeks either to make people comply or to exclude them if they don’t.
·         Neoliberalism draws on the ancient Greek idea that our ethics are innate (and governed by a state of nature it calls the market) and on the Christian idea that humankind is inherently selfish and acquisitive. Unrestricted competition, driven by self-interest, leads to innovation
    • But even at the beginning of the process, when markets are first deregulated, we do not start with equal opportunities. Some people are a long way down the track before the starting gun is fired.
      • How the Russian oligarchs managed to acquire such wealth when the Soviet Union broke up.
      • They weren’t, on the whole, the most talented, hardworking or innovative people, but those with the fewest scruples, the most thugs, and the best contacts – often in the KGB.
    • Also, once the first generation of liberated entrepreneurs has made its money, the initial meritocracy is replaced by a new elite, which insulates its children from competition
      • No one should start life with the unfair advantage of inherited wealth or economically determined education. But they never believed in their own doctrine. Enterprise, as a result, quickly gave way to rent.
·         The market was meant to emancipate us, offering autonomy and freedom. Instead it has delivered atomisation and loneliness.
    • The workplace has been overwhelmed by a mad, Kafkaesque infrastructure of assessments, monitoring, measuring, surveillance and audits, centrally directed and rigidly planned, whose purpose is to reward the winners and punish the losers.
    • Whether in work or out of work, we must live by the same rules or perish
·         The same forces afflict those who can’t find work. They must now contend, alongside the other humiliations of unemployment, with a whole new level of snooping and monitoring.
    • All the major political parties promote them, so we have no political power either
    • In the name of autonomy and freedom we have ended up controlled by a grinding, faceless bureaucracy
·         Depression and loneliness plague us. Verhaeghe writes, by a spectacular rise in certain psychiatric conditions: self-harm, eating disorders, depression and personality disorders.
    • Of the personality disorders, the most common are performance anxiety and social phobia: both of which reflect a fear of other people, who are perceived as both evaluators and competitors

·         The infantilising diktats of the workplace destroy our self-respect.
·         So, if you don’t fit in, if you feel at odds with the world, if your identity is troubled and frayed, if you feel lost and ashamed – it could be because you have retained the human values you were supposed to have discarded. You are a deviant. Be proud.

Monday, August 4, 2014

Um antídoto para a Era da Ansiedade: Alan Watts em Felicidade e como viver com Presença

Um antídoto para a Era da Ansiedade: Alan Watts em Felicidade e como viver com Presença


  • Antídoto para a ansiedade obcecada por produtividade. Parar de medir os meus dias pelo grau de produtividade e começar a vivê-los por grau de presença.

  • Watts argumenta que a raiz da nossa frustração humana e ansiedade diária é a nossa tendência a viver para o futuro, que é uma abstração.
  • Se para desfrutar até mesmo um presente agradável, devemos ter a certeza de um futuro feliz, estamos "chorando para a lua." Nós não temos essa certeza. Os melhores previsões ainda sempre são questões de probabilidade e não de certeza, e com o melhor de nosso conhecimento a cada um de nós vai sofrer e morrer. Se, então, não podemos viver felizes sem um futuro assegurado, nós certamente não estamos adaptados a viver em um mundo finito, onde, apesar dos melhores planos, acidentes acontecem, e onde a morte vem no final.
  • Estas previsões são, relativamente, de forma precisa e confiável (por exemplo, "todo mundo vai morrer") que o futuro assume um alto grau de realidade - tão alto que o presente perde o seu valor.
  • Mais rápido você persegui-lo, mais rápido ele vai à frente. Goza o que ele tem, e está sempre buscando mais e mais. Felicidade, então, será composto, não de realidades sólidas e substanciais, mas dessas coisas abstratas e superficiais como promessas, esperanças e garantias.
  • Superfícial substitui o sólido, a medida é maior do que a matéria mensurada. Eles passam o dia em atividades que em grande parte se resumem a contagem e medição, vivendo em um mundo de abstração racionalizada, que tem pouca relação com ou harmonia com os grandes ritmos processos biológicos.Por uma questão de fato, as atividades mentais deste tipo pode agora ser feito com muito mais eficiência por máquinas do que por homens.
  • Se quisermos continuar a viver para o futuro, e para fazer a obra principal da previsão mente e do cálculo, o homem deve, eventualmente, tornar-se um apêndice parasitárias a uma massa de um relógio.
  • Para ter certeza, Watts não descartar a mente como uma faculdade humana sem valor ou fundamentalmente perigosa. Ao contrário, ele insiste que se nós deixarmos a sua sabedoria inconsciente se desdobram sem entraves - como, por exemplo, o que ocorre durante a "incubação" fase de processamento inconsciente no processo criativo - é nosso aliado em vez de nosso déspota. 
  • Há uma contradição em querer ser perfeitamente seguro em um universo cuja natureza é o momento e a fluidez. Mas a contradição encontra-se um pouco mais profundo do que o mero conflito entre o desejo de segurança e o fato de mudança. Se eu quiser ser seguro, ou seja, protegida do fluxo da vida, estou querendo ser separado da vida. 

  • No entanto, é essa mesma sensação de separação que me faz sentir inseguro. Para ser meios seguros para isolar e fortalecer o "eu", mas é apenas o sentimento de ser um isolado "I" que me faz sentir solitário e com medo. Em outras palavras, quanto mais segurança eu posso ter, mais eu quero.

  • Uma sociedade baseada na busca de segurança nada mais é que um concurso de respiração de retenção em que todo mundo é tão tenso como um tambor e como roxo como uma beterraba.
  • "Eu sei que esta experiência presente, e isso é diferente da experiência passada. Se eu posso comparar os dois, e perceber que a experiência mudou, eu devo ser algo constante e além. "
  • Você não pode comparar essa experiência presente com uma experiência do passado. Você só pode compará-lo com a memória do passado, que é uma parte da experiência presente.

Friday, August 1, 2014

Thursday, July 31, 2014

How an unholy Portuguese banking mess spooked European markets and took down a financial dynasty |


The Espirito Santo family, built a global financial empire that survived revolution and exile to exert an oversized influence over the economic and political life of their homeland.

Repercussions were swift as it became clear that the complex web of companies surrounding the family had been used to hide billions of dollars in debts that could no longer be paid.

A planned $17-billion merger between Portugal Telecom and Brazil's biggest phone operator Oi had to be revised to the Portuguese company's disadvantage after an Espirito Santo sub-holding called Rioforte defaulted on a loan to PT worth more than $1 billion.

BES's local unit in Angola led the government there to issue a state guarantee of $5.7 billion to cover 70 percent of loans issued by Banco Espirito Santo Angola, a major player in the oil-rich African state.
In the old days, the Espirito Santos might have used their extensive political connections to wriggle out of their hole.

The Bank of Portugal was anxious to show its adherence to new EU rules on bank supervision at a time that fresh technocratic government ministers aren’t part of the family's old-boy network.

Portuguese utilities to Chinese buyers — deals in which a BES unit served as financial advisor. Another investigation concerns suspicions of bribery in the 2004 sale of German submarines to the Portuguese navy.

It looks like the end for a banking dynasty that mingled with kings and presidents, courted showbiz stars and shocked opinion in recession-hit Portugal last year when one member told a magazine how much the clan enjoyed "playing at being poor people" while slumming it at their rustic-chic beach retreat south of Lisbon.

Espirito Santos were one of a handful of families that ran the Portuguese economy under the long dictatorship of Antonio Salazar. They suffered imprisonment, nationalization and exile in 1975 after a leftist revolution toppled the regime, then deployed influence with the White House, French presidents and European royals to secure the release, return and eventual repurchase of their nationalized bank.

Thursday, July 24, 2014

What has Hugo Chávez wrought in Venezuela?

“But one must have one’s feet planted firmly on the ground. If we still have oil, we will have a real country in twenty years’ time, but we have a lot to do between now and then.” Giordani paused, and recited a Venezuelan adage: “If the dog dies, this is over.”

Chávez had lately been showcasing a plan for “twenty-first-century socialism,” in which Venezuelan society was to be restructured into comunas. Nobody understood exactly what the term meant or how it would be applied, except perhaps Chávez himself, and a heated debate was taking place. Barreto said that he and his followers were concerned that, without pressure from groups like Redes, the plan would be used to “straitjacket” the true revolutionary forces.

To help create an authentic commune, Barreto was working closely with Alexis Vive, one of the most organized of the armed colectivos in El 23

In many parts of the city, though, it is not the rich but the malandroswho are ascendant. Caracas is among the world’s easiest places to be kidnapped.

While his anti-capitalist rhetoric has induced some companies to leave, others have learned to work with the government and have done quite well. Regulations are astonishingly profuse—the mere act of paying for dinner in a restaurant requires showing I.D.—but, perversely, this has encouraged a surge in black-market entrepreneurship. Many doctors and engineers have fled the country; other professionals have flourished. The one constant is the flow of oil money, which brings some people great wealth, and also supports a burgeoning public sector. The poorest Venezuelans are marginally better off these days. And yet, despite Chávez’s calls to socialist solidarity, his people want security and nice things as much as they want an equitable society.

In a converted storeroom near Daza’s church lived Gregorio Laya, a buddy of Daza’s from prison. Laya worked as a cook in the Presidential kitchen at Miraflores Palace, but in the old days he had been part of a gang of roleros—thieves who specialize in expensive watches. He reeled off his favorites: Rolex, Patek Philippe, Audemars Piguet. Usually, he and his men waited outside the Teresa Carreño theatre for concertgoers to leave. But one day he went to rob the owner of a health club—“near here, just a few blocks away,” he said, pointing past the Tower.

After a disastrous flood in December, 2010, left an additional hundred thousand people homeless, most of them dislodged from poor hillside barrios, Chávez had commandeered hotels, a country club, and even a shopping mall to house them.

“The political discourse that has justified the invasions, the outright thievery, has come out of Chávez’s speeches,”

As always, though, it was full of billboards and banners on which the government congratulated itself for various achievements

This was a minority opinion. Guillermo Barrios, the architecture dean, told me, “The Tower of David wasn’t a beautiful example of self-determination by the people but a violent invasion.”

For many caraqueños, the Tower is a byword for everything that is wrong with their society: a community of invaders living in their midst, controlled by armed gangsters with the tacit acquiescence of the Chávez government.

Hundreds of buildings have been invaded since the phenomenon began, in 2003: apartment blocks, office towers, warehouses, shopping malls. Invasores now occupy some hundred and fifty-five Caracas buildings. The Tower complex houses an estimated three thousand people, filling the shorter tower completely and the taller one as far up as the twenty-eighth floor.Young men with motorbikes operate a mototaxi service for residentson high floors, driving them from street level to the tenth floor of the attached parking garage

The Tower, built as a marker of Venezuela’s eminence, has become the world’s tallest slum.
The Tower is named after David Brillembourg, a banker who made a fortune during Venezuela’s oil boom, in the seventies. In 1990, Brillembourg launched the construction of the complex, which he hoped would become Venezuela’s answer to Wall Street. But he died in 1993, while it was still under construction, and shortly after his death a banking crisis wiped out a third of the country’s financial institutions. The construction, sixty per cent complete, came to a halt, and never resumed.