-
Archives
- June 2026
- May 2026
- April 2026
- March 2026
- February 2026
- January 2026
- November 2025
- September 2025
- August 2025
- July 2025
- June 2025
- May 2025
- April 2025
- March 2025
- January 2025
- December 2024
- November 2024
- October 2024
- September 2024
- August 2024
- July 2024
- June 2024
- May 2024
- April 2024
- March 2024
- February 2024
- January 2024
- December 2023
- November 2023
- October 2023
- September 2023
- August 2023
- July 2023
- June 2023
- May 2023
- April 2023
- March 2023
- February 2023
- January 2023
- December 2022
- November 2022
- October 2022
- September 2022
- August 2022
- July 2022
- June 2022
- May 2022
- April 2022
- March 2022
- February 2022
- January 2022
- December 2021
- November 2021
- October 2021
- September 2021
- August 2021
- July 2021
- June 2021
- May 2021
- April 2021
- March 2021
- February 2021
- January 2021
- December 2020
- October 2020
- September 2020
- August 2020
- July 2020
- June 2020
- May 2020
- April 2020
- March 2020
- February 2020
- January 2020
- November 2019
- October 2019
- September 2019
- August 2019
- July 2019
- June 2019
- May 2019
- April 2019
- March 2019
- February 2019
- January 2019
- December 2018
- November 2018
- October 2018
- September 2018
- August 2018
- July 2018
- June 2018
- May 2018
- April 2018
- March 2018
- February 2018
- January 2018
- December 2017
- November 2017
- October 2017
- September 2017
- August 2017
- July 2017
- June 2017
- May 2017
- April 2017
- March 2017
- February 2017
- January 2017
- December 2016
- November 2016
- October 2016
- September 2016
- August 2016
- July 2016
- June 2016
- May 2016
- April 2016
- March 2016
- February 2016
- January 2016
- December 2015
- November 2015
- October 2015
- September 2015
- August 2015
- July 2015
- June 2015
- May 2015
- April 2015
- March 2015
- February 2015
- January 2015
- December 2014
- November 2014
- October 2014
- September 2014
- August 2014
- July 2014
- June 2014
- May 2014
- April 2014
- March 2014
- February 2014
- January 2014
- December 2013
- November 2013
- October 2013
- September 2013
- August 2013
- July 2013
- June 2013
- May 2013
- April 2013
- March 2013
- February 2013
- January 2013
- December 2012
- November 2012
- October 2012
- September 2012
- August 2012
- July 2012
- June 2012
- May 2012
- April 2012
- March 2012
- February 2012
- January 2012
- December 2011
- November 2011
- October 2011
- September 2011
- August 2011
- July 2011
- June 2011
- May 2011
- April 2011
- March 2011
- February 2011
- January 2011
- December 2010
- November 2010
- October 2010
- September 2010
- August 2010
- December 2009
- November 2009
- August 2009
- July 2009
Day at the Races
Posted in Body
Leave a comment
Sentido ético do eterno retorno em Nietzsche
Por Suze Piza e Daniel Pansarelli
A intensidade é condição necessária de toda grandeza, é a possibilidade de elevação do tipo-homem que está num estado de mediocrização (Mittelmässigkeit), redução da vida a relações de mercadorias, prazeres pequenos, rotinas entediantes, uma vida envolta por maquinaria, como vai dizer Heidegger mais a frente; corpos adestrados, como dirá Foucault.
O homem foi sucateado, enquanto a Terra é racionalizada e administrada.
O eterno retorno de Nietzsche pode ser interpretado como um recurso hipotético de validação da vida: eu viveria tantas vezes quanto fosse possível a mesma vida, pois ela foi, de fato, vivida. O conceito funciona também como um princípio ético, um imperativo que sai em defesa da vida e do corpo: “Age de tal maneira que tua vida possa ser vivida tantas e tantas vezes exatamente da mesma maneira”.
http://filosofia.uol.com.br/filosofia/ideologia-sabedoria/25/artigo178955-2.asp
Posted in Mind
Leave a comment
Solve et Coagula
“Agora, vos mando perder-vos e achar-vos a vós mesmos” (Nietzsche – Zaratustra)
Posted in Soul
Leave a comment
The Hound of Heaven by Francis Thompson
I fled Him, down the nights and down the days;
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind; and in the mist of tears
I hid from Him, and under running laughter.
Up vistaed hopes I sped;
And shot, precipitated,
Adown Titanic glooms of chasmèd fears,
From those strong Feet that followed, followed after.
But with unhurrying chase,
And unperturbéd pace,
Deliberate speed, majestic instancy,
They beat—and a Voice beat
More instant than the Feet—
“All things betray thee, who betrayest Me.”
I pleaded, outlaw-wise,
By many a hearted casement, curtained red,
Trellised with intertwining charities;
(For, though I knew His love Who followèd,
Yet was I sore adread
Lest, having Him, I must have naught beside.)
But, if one little casement parted wide,
The gust of His approach would clash it to:
Fear wist not to evade, as Love wist to pursue.
Across the margent of the world I fled,
And troubled the gold gateways of the stars,
Smiting for shelter on their clangèd bars:
Fretted to dulcet jars
And silvern chatter the pale ports o’ the moon.
I said to Dawn: Be sudden—to Eve: Be soon;
With thy young skiey blossoms heap me over
From this tremendous Lover—
Float thy vague veil about me, lest He see!
I tempted all His servitors, but to find
My own betrayal in their constancy,
In faith to Him their fickleness to me,
Their traitorous trueness, and their loyal deceit.
To all swift things for swiftness did I sue;
Clung to the whistling mane of every wind.
But whether they swept, smoothly fleet,
The long savannahs of the blue;
Or whether, Thunder-driven,
They clanged his chariot ’thwart a heaven,
Plashy with flying lightnings round the spurn o’ their feet:—
Fear wist not to evade as Love wist to pursue.
Still with unhurrying chase,
And unperturbéd pace,
Deliberate speed, majestic instancy,
Came on the following Feet,
And a Voice above their beat—
“Naught shelters thee, who wilt not shelter Me.”
I sought no more that after which I strayed
In face of man or maid;
But still within the little children’s eyes
Seems something, something that replies,
They at least are for me, surely for me!
I turned me to them very wistfully;
But just as their young eyes grew sudden fair
With dawning answers there,
Their angel plucked them from me by the hair.
“Come then, ye other children, Nature’s—share
With me” (said I) “your delicate fellowship;
Let me greet you lip to lip,
Let me twine you with caresses,
Wantoning
With our Lady-Mother’s vagrant tresses,
Banqueting
With her in her wind-walled palace,
Underneath her azured dais,
Quaffing, as your taintless way is,
From a chalice
Lucent-weeping out of the dayspring.”
So it was done:
I in their delicate fellowship was one—
Drew the bolt of Nature’s secrecies.
I knew all the swift importings
On the wilful face of skies;
I knew how the clouds arise
Spuméd of the wild sea-snortings;
All that’s born or dies
Rose and drooped with; made them shapers
Of mine own moods, or wailful or divine;
With them joyed and was bereaven.
I was heavy with the even,
When she lit her glimmering tapers
Round the day’s dead sanctities.
I laughed in the morning’s eyes.
I triumphed and I saddened with all weather,
Heaven and I wept together,
And its sweet tears were salt with mortal mine;
Against the red throb of its sunset-heart
I laid my own to beat,
And share commingling heat;
But not by that, by that, was eased my human smart.
In vain my tears were wet on Heaven’s grey cheek.
For ah! we know not what each other says,
These things and I; in sound I speak—
Their sound is but their stir, they speak by silences.
Nature, poor stepdame, cannot slake my drouth;
Let her, if she would owe me,
Drop yon blue bosom-veil of sky, and show me
The breasts o’ her tenderness:
Never did any milk of hers once bless
My thirsting mouth.
Nigh and nigh draws the chase,
With unperturbèd pace,
Deliberate speed, majestic instancy;
And past those noised Feet
A voice comes yet more fleet—
“Lo! naught contents thee, who content’st not Me.”
Naked I wait Thy love’s uplifted stroke!
My harness piece by piece Thou hast hewn from me,
And smitten me to my knee;
I am defenceless utterly.
I slept, methinks, and woke,
And, slowly gazing, find me stripped in sleep.
In the rash lustihead of my young powers,
I shook the pillaring hours
And pulled my life upon me; grimed with smears,
I stand amid the dust o’ the mounded years—
My mangled youth lies dead beneath the heap.
My days have crackled and gone up in smoke,
Have puffed and burst as sun-starts on a stream.
Yea, faileth now even dream
The dreamer, and the lute the lutanist.
Even the linked fantasies, in whose blossomy twist
I swung the earth a trinket at my wrist,
Are yielding; cords of all too weak account
For earth with heavy griefs so overplussed.
Ah! is Thy love indeed
A weed, albeit an amaranthine weed,
Suffering no flowers except its own to mount?
Ah! must—
Designer infinite!—
Ah! must Thou char the wood ere Thou can’st limn with it?
My freshness spent its wavering shower i’ the dust;
And now my heart is as a broken fount,
Wherein tear-drippings stagnate, spilt down ever
From the dank thoughts that shiver
Upon the sighful branches of my mind.
Such is; what is to be?
The pulp so bitter, how shall taste the rind?
I dimly guess what Time in mists confounds;
Yet ever and anon a trumpet sounds
From the hid battlements of Eternity;
Those shaken mists a space unsettle, then
Round the half-glimpséd turrets slowly wash again.
But not ere him who summoneth
I first have seen, enwound
With glooming robes purpureal, cypress-crowned;
His name I know, and what his trumpet saith.
Whether man’s heart or life it be which yields
Thee harvest, must Thy harvest-fields
Be dunged with rotten death?
Now of that long pursuit
Comes on at hand the bruit;
That Voice is round me like a bursting sea:
“And is thy earth so marred,
Shattered in shard on shard?
Lo, all things fly thee, for thou fliest Me!
Strange, piteous, futile thing!
Wherefore should any set thee love apart?
Seeing none but I makes much of naught” (He said),
“And human love needs human meriting:
How hast thou merited—
Of all man’s clotted clay the dingiest clot?
Alack, thou knowest not
How little worthy of any love thou art!
Whom wilt thou find to love ignoble thee,
Save Me, save only Me?
All which I took from thee I did but take,
Not for thy harms,
But just that thou might’st seek it in My arms.
All which thy child’s mistake
Fancies as lost, I have stored for thee at home:
Rise, clasp My hand, and come!”
Halts by me that footfall:
Is my gloom, after all,
Shade of His hand, outstretched caressingly?
“Ah, fondest, blindest, weakest,
I am He Whom thou seekest!
Thou dravest love from thee, who dravest Me.”
Francis Thompson (1859-1907)
Posted in Body
Leave a comment
A visão antropocêntrica leva ao abismo
O caminho crítico é o único ainda aberto (Kant)
A autoridade odeia ser questionada
Eles sabem que sou uma ameaça a eles e à família deles
Porque sou uma ameaça à vida que eles abraçaram e sabem que é uma mentira. (Ken Kessey)
Crescimento pelo crescimento é a ideologia da célula cancerosa. (Edward Abbey)
Na medida em que o homem opta por ser rebanho, recusa o entendimento profundo de sua própria vida e acredita na ficção de que a máquina do mundo pode ser explicada pela lógica e pela retórica. (Rafael de Paula Aguiar Araújo – sobre a obra de Nietzsche)
Antropoceno
Alguns cientistas o descrevem como o período mais recente na história do planeta terra. Ainda não há data de início precisa e oficialmente apontada, mas muitos consideram que começa no final do século XVIII, quando as actividades humanas começaram a ter um impacto global significativo no clima da Terra e no funcionamento dos seus ecossistemas. Esta data coincide com a invenção do Motor a vapor por James Watt em 1784. Outros cientistas consideram que o Antropoceno começa mais cedo, como por exemplo no advento da agricultura.
A percepção do conceito pressupõe a superação do preconceito. Este caracteriza-se pela cristalização de certas idéias, sem fundamento racional e científico (Sérgio Biagi Gregório).
http://www.espirito.org.br/portal/artigos/sergio-biagi/oratoria01-etimologia.html
Posted in Body
Leave a comment
Indissociability among sword, flesh and heros
Bhavani Talwar – the sword given by the goddess Bhavani to Chhatrapati Shivaji Maharaj, king of Maratha Empire.
Bruncvik’s Sword – legendary Czech sword, according a legend burried inside of St Charles Bridge in Prague.
Caladbolg – The sword used by the hero Fergus mac Róich in the Irish epic Táin Bó Cúailnge.
Chandrahas (“Moon-blade”) – in Hindu mythology, the sword given by the god Shiva to the ten-headed Ravana, king of Sri Lanka.
Colada – the secondary sword of El Cid.
Crocea Mors– used by Julius Caesar in a story told by Geoffrey of Monmouth.
Curtana – the sword of Holger Danske, vassal of Charlemagne; this sword is reputed to be made of the same steel as Durendal and Joyeuse.
Durendal – (or Durindana) the sword that belonged to Roland, nephew of Charlemagne and hero of the French epic The Song of Roland; it once belonged to Hector of Troy.
Excalibur (Caledfwlch,Caliburn, etc. see also Caladbolg above) – King Arthur’s sword, given to him by the Lady of the Lake; the sword itself as well as the scabbard were magical.
Galatine – The sword of Sir Gawain in the Arthurian legends.
Gram (in the Volsung Saga) or Balmung (sometimes in later traditions) – Sigurd.
Grus– the historical sword of Bolesław III Wrymouth, medieval prince of Poland.
Hauteclere – this sword that belonged to Olivier, another hero of The Song of Roland.
Heaven’s Will (The Will of Heaven,Thuan Thien,Thuận Thiên)The Sword Gods gave to Lê Lợi to help him fight the Chinese.
Honjo Masamune – The best weapon made by Japan’s master swordsmith, Masamune.
Hrunting – Unferð, associate of Beowulf.
Joyeuse – the sword of Charlemagne (Charles the Great), the famed Medieval king of the Franks and first emperor of the Holy Roman Empire.
Kusanagi (Grasscutter / Sword of the Gathering Clouds of Heaven) – A sword of equivalent importance to Japan as the Excalibur is to Britain.
Legbiter – Viking King Magnus Barelegs’s sword.
Lobera – the sword of the king Saint Ferdinand III of Castile.
Morgelai – Bevis of Hampton’s sword in the Anglo-Norman/Middle English romance Bevis of Hampton.
The Sword in the Stone – King Arthur’s sword, placed by Merlin into a stone in a churchyard, which only the rightful king could remove. This sword is often identified with Excalibur (see above), but in some versions the Sword in the Stone is broken in a fight with King Pellinore.
The Sword of Damocles – mythical sword of decision.
The Sword of Goujian – The sword used by King Goujian of Yue.
The Sword of Attila, discovered by Attila the Hun through mysterious means.
Szczerbiec – The sword of Polish kings.
Tizona or Tizón – one of the two swords of El Cid.
Tyrfing – a cursed sword from the Tyrfing Cycle, which includes the Hervarar saga and parts of the Poetic Edda.
Zulfiqar (Thul fiqar) – The two-tipped sword of legendary companion of Muhammad, Ali.
Mjölnir
Thor é conhecido como o Deus do Trovão e sua arma era um martelo de guerra mágico, chamado Mjolnir ou Mjölnir (em português: aquilo que esmaga; pronúncia: miêlnir) com uma enorme cabeça e um cabo curto e que nunca errava o alvo e sempre retornava às suas mãos. Ele usava luvas de ferro mágicas para segurar o cabo do martelo e o cinturão Megingjard que dobrava sua força. 20 de Maio é considerado dia do Mjolnir, desde calendários antigos, como o dia em que Thor recebe o poderoso martelo.
Posted in Body
Leave a comment
Eficiência vs. Eficácia vs. Efetividade
Por Gustavo Henrique Carles
Os conceitos de eficiência e eficácia são distintos, porém interligados, sendo assim, para algumas pessoas são considerados iguais. Mas estes conceitos possuem significados completamente distintos, pois uma atividade pode ser desempenhada com eficácia, porém sem eficiência e vice-versa e, em relação ao conceito da efetividade, pode-se considerar como a prática da junção dos dois conceitos.
Eficiência é a capacidade do administrador de obter bons produtos como produtividade e desempenho, utilizando a menor quantidade de recursos possíveis, como tempo, mão-de-obra e material, ou mais produtos utilizando a mesma quantidade de recursos.
Sendo assim, através deste conceito, temos que um administrador eficiente é aquele que realiza uma tarefa da melhor forma possível. Assim sendo, pode-se produzir algo interessante ao mercado, mas, se a produção deste produto não for feita com eficiência, muitas vezes o resultado final não será apropriado.
Eficácia é a capacidade de fazer aquilo que é preciso, que é certo para se alcançar determinado objetivo, escolhendo os melhores meios e produzir um produto adequado ao mercado. A eficiência envolve a forma com que uma atividade é feita, a eficácia se refere ao resultado da mesma.
Como exemplo de distinção entre os conceitos, temos a produção de um produto com eficiência, isto é, rapidamente e com baixos custos, mas que não é adequado, por exemplo, ao contexto e à situação econômica das pessoas. Nesse caso, temos eficiência, mas não eficácia. De acordo com Paulo Sandroni, em 1996, que resume bem essa idéia: “Fazer a coisa certa de forma certa é a melhor definição de trabalho eficiente e eficaz”.
Elaborando um pouco mais, podemos afirmar que a efetividade diz respeito à capacidade de se promover resultados pretendidos; a eficiência indica a competência para se produzir resultados com dispêndio mínimo de recursos e esforços; e a eficácia, por sua vez, remete à capacidade de alcançar as metas definidas para uma ação ou experimento.
As avaliações do desempenho de qualquer indivíduo, organização ou projeto estão relacionadas aos conceitos de eficácia, eficiência e efetividade. Estes conceitos são independentes entre si, ou seja, é possível alcançar cada um deles sem alcançar também os outros. O ideal, entretanto, é alcançar os três.
De acordo com a efetividade do processo, podemos obter valores produtivos que possuem a similaridade com o da eficiência de acordo com a relação entre o resultado obtido e o esforço dispendido. Sendo assim, quanto menor o esforço, o custo ou a quantidade de recursos dispendidos para alcançar um mesmo resultado, maior a produtividade e a efetividade e, quanto melhor a qualidade, o volume ou o valor do resultado alcançado com o mesmo custo, maior a produtividade.
Em uma conclusão simples, eficácia é a capacidade de realizar objetivos, eficiência é utilizar produtivamente os recursos e efetividade é realizar a coisa certa para transformar a situação existente. É através dessas definições que podemos concluir se uma determinada organização está desempenhando seu papel com sucesso ou se há algo que deve ser transformado.
* Gustavo Henrique Carles é técnico de suporte na Tron.
http://www.tron.com.br/blog/2010/04/a-diferenca-entre-eficiencia-eficacia-e-efetividade/
Posted in Body
Leave a comment
Pāli Canon
Posted in Body
Leave a comment


























































