Rede de túneis com 12 mil anos

Foi descoberto uma rede de túneis com 12 mil anos que cruza toda a Europa!

Os pesquisadores…

VAMOSLAPORTUGAL.COM|POR VAMOS LÁ PORTUGAL

Juiz de Lagarto sob investigação

CNJ investiga se juiz que bloqueou WhatsApp cometeu abuso de autoridade

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3 de maio de 2016, 21h25

A corregedora nacional de Justiça, ministra Nancy Andrighi, instaurou uma reclamação disciplinar contra o juiz Marcel Maia Montalvão, da Vara Criminal de Lagarto (SE), que determinou o bloqueio do aplicativo WhatsApp na última segunda-feira (4/5). A corregedoria vai avaliar a conduta do juiz, não o mérito de sua decisão.

O órgão vai investigar se Montalvão cometeu abuso de autoridade ou se extrapolou sua jurisdição ao dar a decisão que afetou todos os usuários do aplicativo de troca de mensagens no país. O juiz terá 15 dias para prestar informações ao CNJ.

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• Por que juiz pode bloquear WhatsApp no Brasil? Veja perguntas e respostas Justiça de Sergipe determinou interrupção do aplicativo por 72 horas. Pedido integra investigação criminal que prendeu executivo do Facebook. Compartilhar Salvar G1 - O PORTAL DE NOTÍCIAS DA GLOBO · 891 COMPARTILHAMENTOS
• Juiz usa WhatsApp para intimar réu que vive no exterior | Notícias JusBrasil Sem resposta de um réu que mora no exterior, um juiz de Tucuruí (PA) usou o aplicativo WhatsApp para avisá-lo da sentença pelo celular. E constatou que o homem havia sido notificado, devido às duas. Compartilhar Salvar CONSULTOR-JURIDICO.JUSBRASIL.COM.BR ·111 COMPARTILHAMENTOS

Luta contra a inovação: a bicleta como a decadência moral

If you’re an American adult who regularly rides a bicycle, you might feel a tiny sense of moral superiority about getting exercise and reducing your carbon footprint. But in the 1890s, the moral discourse around bike riding was very different, and much more fraught. As Michael Taylor explained in a 2010 paper, Protestant authorities saw cycling as a significant threat to morality, and tried to mold the sport into a Christian activity.

Cycling women often wore bloomers that were much like men’s pants and were widely seen as indecent.

Up until the invention of the modern “safety” bicycle in 1887, few women rode the high wheel bicycles of the previous generation. But in the 1890s, a “cycling craze” offered a new kind of mobility to many young women.

Bikes facilitated unchaperoned dates—even elopements. Just as troubling to some moralists of the day, cycling women often wore bloomers, widely seen as indecent, that were much like men’s pants. The Women’s Rescue League of Boston even claimed that, following the closing of brothels, prostitutes were riding bikes to reach their clients.

Another charge against the cycling craze was that people were spending their Sundays—often the only work-free day of the week—on bike rides rather than at church. Already, male church attendance had been on the decline. As a sport open to both women and men, cycling threatened to leave preachers with congregations made up of only the sick and the elderly.

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Guerra do Paraguai

Após 150 anos historiadores reescrevem a Guerra do Paraguai

Conflito entre o Paraguai e a Tríplice Aliança foi o maior da América do Sul. Durante mais de um século a historiografia foi marcada por mitos e pelo nacionalismo, hoje revistos pelos pesquisadores. 

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Plano de trabalho

Fora da realidade

The Case Against Reality

A professor of cognitive science argues that the world is nothing like the one we experience through our senses.

As we go about our daily lives, we tend to assume that our perceptions—sights, sounds, textures, tastes—are an accurate portrayal of the real world. Sure, when we stop and think about it—or when we find ourselves fooled by a perceptual illusion—we realize with a jolt that what we perceive is never the world directly, but rather our brain’s best guess at what that world is like, a kind of internal simulation of an external reality. Still, we bank on the fact that our simulation is a reasonably decent one. If it wasn’t, wouldn’t evolution have weeded us out by now? The true reality might be forever beyond our reach, but surely our senses give us at least an inkling of what it’s really like.

Not so, says Donald D. Hoffman, a professor of cognitive science at the University of California, Irvine. Hoffman has spent the past three decades studying perception, artificial intelligence, evolutionary game theory and the brain, and his conclusion is a dramatic one: The world presented to us by our perceptions is nothing like reality. What’s more, he says, we have evolution itself to thank for this magnificent illusion, as it maximizes evolutionary fitness by driving truth to extinction.
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AS PESSOAS TAMBÉM COMPARTILHARAM

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• Do we see reality as it is? Cognitive scientist Donald Hoffman is trying to answer a big question: Do we experience the world as it really is ... or as we need it to be? In this ever so slightly mind-blowing talk, he ponders how our minds construct reality for us. Compartilhar Salvar TED · 4.469 COMPARTILHAMENTOS
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O romanticismo do mal

May Day: The Conspiracy of Silence Around the Romance of Evil

MAY 1, 2010

tags: Communism, May Day

by Michael Strong

“The Soviet system, according to Malcolm Cowley, the American writer, ‘was capable of supplying the moral qualities that writers missed in bourgeois society: comradeship in struggle, the self-imposed discipline, the ultimate purpose . . . the opportunity for heroism and human dignity.’ Leon Feuchtwanger, the German writer, rejoiced in the ‘invigorating atmosphere’ of the Soviet Union where he found ‘clarity and resolution.’ John Dewey compared the ethos prevailing in the Soviet Union to ‘the moving spirit and force of primitive Christianity,’ and Edmund Wilson confessed that ‘you feel in the Soviet Union that you are on the moral top of the world where the light never really goes out.’ J.D. Bernal, the British scientist, found ‘sense of purpose and achievement’ and was persuaded that ‘the cornerstone of the [Soviet] Marxist state was the utilization of human knowledge, science and technique, directly for human welfare.’”

–Paul Hollander, “Judgments and Misjudgments,” in Lee Edwards, The Collapse of Communism

Lolita, light of my life, fire of my loins, my sin, my soul.  Lo-lee-ta:  the tip of the tongue taking a trip of three steps down the palate to tap, at three, on the teeth.  Lo.  Lee.  Ta.

She was Lo, plain Lo, in the morning, standing four feet ten in one sock.  She was Lola in slacks.  She was Dolly at school.  She was Dolores on the dotted line.  But in my arms she was always Lolita.

–Vladimir Nabokov, Lolita

Romance is no excuse for evil.

The slogan “From each according to his ability, to each according to his need” stimulates our atavistic moral impulses much as the sight of a woman’s body stimulates a man’s primitive reproductive impulses. Both impulses can be perverted.

Marxism conflated the desire to help those in need with an intellectual system and political agenda based explicitly on violence and deceit. This redirection of primitive moral desire towards an evil end is just as much a perversion of human nature as is the redirecting of sexual desire towards a child. Romantic illusions, such as

“you feel in the Soviet Union that you are on the moral top of the world where the light never really goes out”

or

“Lolita, light of my life, fire of my loins, my sin, my soul.”

are not an excuse for evil.

The lingering effects of this romance corrupt the intellectual world to this day. Twenty years after the fall of the Berlin Wall, I should not need to remind readers that communism explicitly celebrated the idea of violent revolution leading to a “dictatorship of the proletariat,” and according to which most known forms of morality, including human rights and justice, were dismissed as merely “bourgeois morality.” Respect for human life was regarded as a bourgeois prejudice that could be overcome for the Marxist cause at any time, as Lenin stated explicitly in a speech published in Pravda in 1920:

“We say: morality is what serves to destroy the old exploiting society and to unite all the working people around the proletariat, which is building up a new, communist society.”

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Nietzsche sobre o estado

Clareza

Nietzsche and Heidegger on clarity

Nietzsche:
“Being profound and seeming profound. —Those who know that they are profound strive for clarity. Those who would like to seem profound to the crowd strive for obscurity. For the crowd believes that if it cannot see to the bottom of something it must be profound. It is so timid and dislikes going into the water” (The Gay Science, 173).

Heidegger:
“Those in the crossing must in the end knowwhat is mistaken by all urging for intelligibility: that every thinking of being, all philosophy, can never be confirmed by ‘facts,’ i.e., by beings. Making itself intelligible is suicide for philosophy” (Contributions to Philosophy (From Enowning) [Beitrage Zur Philosophie (Vom Ereignis)], notes of 1936–1938).

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Educação

"Chomsky ... reaches back to a philosopher whose views you won’t hear referenced often, Wilhelm von Humboldt, German humanist, friend of Goethe and Schiller, and “founder of the modern higher education system.” Humboldt, Chomsky says, “argued, I think, very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively, independently, without external controls.” A true education, Chomsky suggests, opens a door... to human intellectual freedom and creative autonomy.

"To clarify, Chomsky paraphrases a “leading physicist” and former MIT colleague, who would tell his students, “it’s not important what we cover in the class; it’s important what you discover.” On this point of view, to be truly educated means to be resourceful, to be able to “formulate serious questions” and “question standard doctrine, if that’s appropriate”…. It means to “find your own way.” This definition sounds similar to Nietzsche’s views on the subject, though Nietzsche had little hope in very many people attaining a true education. Chomsky, as you might expect, proceeds in a much more democratic spirit."

Noam Chomsky Defines What It Means to Be a Truly Educated Person

There may be no more contentious an issue at the level of local U.S. government than education. All of the socioeconomic and cultural fault lines communities…

openculture.com

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Dirigir mesmo

Legalize Drunk Driving

By Jeffrey Tucker from Beautiful Anarchy link Jan 7, 2015

Most people have been there: a few drinks at a restaurant or bar and then into the car to get home. Am I over the legal limit? Hard to say. Is my driving impaired? It doesn’t seem to be. But what if I get stopped? Will I lose my license, go to jail, and be disgraced in front of the community? It’s a frightening prospect.
What’s especially strange about this is the reason I fear. My arrest and punishment would not be for driving recklessly or for endangering other drivers. It would be because I failed a test of something that is not materially related to my actual driving.
The law is arbitrary and shifts with the political season. The perpetrators can’t really be sure if they are over or under the limit. And we all have vast experience with people who drink surprising amounts of liquor and drive all the time, but never get in accidents and do not seem to be driving in an unsafe way.
Then there are the frequent cases in which cops arrest people for DUI who are stopped for something else, like a burned-out tail light. I’ve known of people who have been arrested in their own driveways, having gotten home safely and harmed no one. They are arrested and imprisoned, a humiliating and terrible experience for anyone to go through.
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Crimes esquecidos

Why are we so understanding towards the crimes of Communism?

Christopher Szabo | July 23, 2015

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On June 1, 2015, a deeply shocking event took place in the former Communist-ruled Hungary. A Court of Second Instance (lower appeals court) voided an earlier court’s finding that a top Communist official and one of the instigators of reprisals against the 1956 Freedom Fighters, Béla Biszku (94), was guilty of war crimes and was responsible for the murder of unarmed demonstrators in Budapest during the dying days of the Hungarian Revolution.

Figures of these reprisals vary, but over 20,000 people were interned, and another 20,000 were jailed and some 400 executed. A certain number were even kidnapped from nearby states and either murdered on the spot or brought before kangaroo courts.

One of the main movers behind these shocking figures, obviously a man with blood on his hands, now walks free.

By contrast, the trial of Oskar Gröning, a Nazi bookkeeper (also 94 years old) who worked at Auschwitz, who killed no one, and who tried to get himself assigned to another job, has been reported around the world. He was found guilty by a court in Germany and sentenced to four years in prison.

So why did a war criminal go free in Hungary, and why did you likely not even hear about it?

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O holocausto esquecido

A Holocaust Forgotten

Four and a half centuries before the Holocaust, thousands of Jews in Lisbon were tortured and killed for heresy on Easter.

Jon Miltimore | April 19, 2016

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If you visit Lisbon today, in the downtown square you can find a half of a stone orb resting on a slab. Within the stone circle is the Star of David, etched with the following:

"In memory of the thousands of Jews who were victimized by intolerance and religious fanaticism, killed on the massacre that started on 19 April 1506, on this square."

The Lisbon Massacre, also known as the 1506 Easter Slaughter, is one of the many sad stories of Jewish oppression in Europe. The event, which took place 510 years ago, offers insight into the deep religious intolerance that infected the continent during the 16th century. The event foreshadowed the religious Inquisition that would spawn in Portugal a generation later.

The seeds of the slaughter can be traced to Spain’s own Inquisition. Following Spain’s victory over Muslim forces at Granada in 1492, the Inquisition saw an opportunity to restore all of Spain to Christians. All that was required was the expulsion of some 200,000 Jews from the peninsula. The order was issued by King Ferdinand and Queen Isabella on July 30 (a fact Columbus casually notes in his diary). Jews still remaining in Spain, an estimated 50,000-80,000 people, were put on ships and removed.

There were not a lot of nations looking to take in tens of thousands of Jews. In fact, Jews had already been expelled from England, France, and parts of Germany. Nearby Portugal, a nation of a million or so people, ironically was one of the few places many Jews were able to settle. Perhaps as many as 100,000 Jews found homes there under King Manuel I.
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