#Hola

De regreso a Friendica. Admito que soy mas de microblogging, pero se me antojo volver.

Espero yo, que sea suficiente para mantenerme entretenido y darle el movimiento que se merece. A parte de la interfaz web, comence a usar #fedilab, para interactuar. En fin larga vida a las redes libres.

#Friendica #fediverse #fediverso

> It is worth noting that Jurgen Habermas and many of his disciples consider communicative structures as important as decision-making structures. When they assess the processes as well as results of social decision making, they find the fairness and efficiency of communication systems as important as the rules of decision making. The relevant questions are: Who has access to what information? What means for conveying information and opinions exist? How is the communicative interchange organized? These are some of the interesting questions the "modern" Frankfurt school has focused on. Remarkably, just by setting minimal goals for "humane communication," members of this school have elaborated guiding values for much of society.

znetwork.org/wp-content/upload…

znetwork.org/wp-content/upload…

#HumanCommunication #FrankfurtSchool #ModernFrankfurtSchol #JurgenHabermas

"A sterner conscience and a friendlier home." --- W. B. Yeats

In I.A. Richards's _So Much Nearer_ p. 150~

"The Future of Poetry"

p. 151~

Try it again: "the central importance of poetry." What do you feel about that?... That would be a danger: should not enough people care enough to resent poetry's exacting and perennial claims.

Let us see for a few moments, ow great these claims are. W. B. Yeats wrote of Shelley's _Defense of Poetry_: "The profoundest essay on the foundation of of poetry in English." The culminating and closing sentence of that _Defense_ is...:"Poets are the unacknowledged legislators of the world." It is with a view to heightening, not by any means reducing, this claim that I would propose an emendation---as a quick way of making a crucial point. I would like to read, not "/Poets/ are the unacknowledged /legislators/," but "/Poems/ are the unacknowledged /legislation/ of the world." That would take the weight off the poor, brief, human, limited poet and put it on the august, enduring, superhuman artifice of eternity the poet can be the means of bringing into existence. That would hand the legislative function over to a Being much better fitted to bear it. An influence that is to help us with how we should and shout not /choose/ needs all the authority it can get.

#IAR #IARichards #WBYeats #PBShelley #PercyShelley #FutureOfPoetry #PoetLegislators #PoemLegislations #PoetryAsLegislation

"A sterner conscience and a friendlier home." --- W. B. Yeats

In I.A. Richards's _So Much Nearer_ p. 150~

"The Future of Poetry"

p. 151~

Try it again: "the central importance of poetry." What do you feel about that?... That would be a danger: should not enough people care enough to resent poetry's exacting and perennial claims.

Let us see for a few moments, ow great these claims are. W. B. Yeats wrote of Shelley's _Defense of Poetry_: "The profoundest essay on the foundation of of poetry in English." The culminating and closing sentence of that _Defense_ is...:"Poets are the unacknowledged legislators of the world." It is with a view to heightening, not by any means reducing, this claim that I would propose an emendation---as a quick way of making a crucial point. I would like to read, not "/Poets/ are the unacknowledged /legislators/," but "/Poems/ are the unacknowledged /legislation/ of the world." That would take the weight off the poor, brief, human, limited poet and put it on the august, enduring, superhuman artifice of eternity the poet can be the means of bringing into existence. That would hand the legislative function over to a Being much better fitted to bear it. An influence that is to help us with how we should and shout not /choose/ needs all the authority it can get.

#IAR #IARichards #WBYeats #PBShelley #PercyShelley #FutureOfPoetry #PoetLegislators #PoemLegislations #PoetryAsLegislation

Anand Gridharadas on the Epstein Class:

A close read of the thousands of messages makes it less surprising. When Jeffrey Epstein, a financier turned convicted sex offender, needed friends to rehabilitate him, he knew where to turn: a power elite practiced at disregarding pain.
At the dark heart of this story is a sex criminal and his victims — and his enmeshment with President Trump. But it is also a tale about a powerful social network in which some, depending on what they knew, were perhaps able to look away because they had learned to look away from so much other abuse and suffering: the financial meltdowns some in the network helped trigger, the misbegotten wars some in the network pushed, the overdose crisis some of them enabled, the monopolies they defended, the inequality they turbocharged, the housing crisis they milked, the technologies they failed to protect people against.

Greg Grandin on Noam Chomsky:

... In 1970, he lectured at Hanoi’s Polytechnic University, a building half-destroyed by US bombs, and then went on to tour refugee camps in Laos. He also lectured in 1985 in Managua, Nicaragua, during Ronald Reagan’s contra war, and then in the West Bank in 1997. In late 1999, Chomsky flew to Timor-Leste, as the Indonesian forces were slaughtering thousands following a vote in favor of independence. In 2002, he arrived unannounced in Istanbul to stand side-by-side in court with his Turkish publisher, Fatih Tas, who was being prosecuted for publishing Chomsky’s essays, including on Turkey’s repression of its Kurdish population. The state prosecutor dropped the charges rather than agree to Chomsky’s insistence that he be listed as a codefendant.

Noam was married to his first wife, Carol Chomsky—herself an influential scholar in the field of linguistic pedagogy—for 59 years. After Carol died in 2008, the inhabitants of two Colombian Andean villages, Santa Rita and La Vega, named a forest after her, El Bosque Carol Chomsky, in appreciation of her husband’s advocacy on their behalf in the fight to protect water rights. In August 2012, it took Noam two days traveling by jeep and on horseback to reach the high woods to attend the dedication ceremony. He sat in silence as villagers described violence, land theft, and water poisoning they suffered at the hands of ranchers, death squads, and gold miners. Chomsky tried to speak but couldn’t find the words. Later, he sent a note to the communities saying that he hoped that “Carol’s spirit” would help them fight the “predatory forces” they face.

And, throughout all of this time, Chomsky spoke to everyone. In 2004, he let the comedian Sacha Baron Cohen, posing in character as Ali G, into his office...

The Epstein Class's uncaring attitudes and the list of Chomsky's caring actions brings to mind a 2012 article by Fred Branfman:^3

I was also struck by his self-deprecation. He had a near-aversion to talking about himself — contrary to most of the “Big Foot” journalists I had met. He had little interest in small talk, gossip or discussion of personalities, and was focused almost entirely on the issues at hand. He downplayed his linguistic work, saying it was unimportant compared to opposing the mass murder going on in Indochina. He had no interest whatsoever in checking out Vientiane’s notorious nightlife, tourist sites or relaxing by the pool. He was clearly driven, a man on a mission. He struck me as a genuine intellectual, a guy who lived in his head. And I could relate. I also lived in my head, and had a mission.[/b]

[b]...One of the reasons I was so horrified by the bombing is that I had come to know the Lao as people by living in my village for the previous three years – particularly a 70-year-old man named Paw Thou Douang whom I had come to love as a kind of surrogate father. He was kind, wise and gentle, and I respected him as much as anyone I had ever met. I was particularly struck by how warmly Noam related to Paw Thou during our dinner with him and his family. He clearly felt an immediate affinity with them that I hadn’t seen in the many other visitors I had taken to the village. He also displayed a focused curiosity about the details of what was happening in Laos, to which I was more than pleased to respond.

But what most struck me by far was what occurred when we traveled out to a camp that housed refugees from the Plain of Jars. I had taken dozens of journalists and other folks out to the camps at that point, and found that almost all were emotionally distanced from the refugees’ suffering. Whether CBS’s Bernard Kalb, NBC’s Welles Hangen, or the New York Times’ Sidney Schanberg, the journalists listened politely, asked questions, took notes and then went back to their hotels to file their stories. They showed little emotion or interest in what the villagers had been through other than what they needed to write their stories. Our talks in the car back to their hotels usually concerned either dinner that night or the next day’s events.

I was thus stunned when, as I was translating Noam’s questions and the refugees’ answers, I suddenly saw him break down and begin weeping. I was struck not only that most of the others I had taken out to the camps had been so defended against what was, after all, this most natural, human response. It was that Noam himself had seemed so intellectual to me, to so live in a world of ideas, words and concepts, had so rarely expressed any feelings about anything. I realized at that moment that I was seeing into his soul. And the visual image of him weeping in that camp has stayed with me ever since. When I think of Noam this is what I see.

One of the reasons his reaction so struck me was that he did not know those Laotians. It was relatively easy for me, having lived among them and loved people like Paw Thou so much, to commit to trying to stop the bombing. But I have stood in awe not only of Noam, but of the many thousands of Americans who spent so many years of their lives trying to stop the killing of Indochinese they did not know in a war they never saw.

As we drove back from the camp that day, he remained quiet, still shaken by what he had learned. He had written extensively of U.S. war-making in Indochina before this. But this was the first time he had met its victims face-to-face. And in the silence, an unspoken bond that we have never discussed was forged between us.

As I look back on my life I feel I was a better person during this period than I have been before or since. And I realized that at that time we were both coming from the same place: Compared to the unconscionable Calvary of these innocent, gentle, kind people — and so many others — everything else seemed trivial. Once you knew that innocent people were dying, how could you justify to yourself doing anything other than trying to save their lives?

And I realized in the silence of that car ride that beneath Noam’s public persona as the intellectual’s intellectual, who relied on facts and reason to make his case, there lay a deeply feeling human being. For Noam these Lao peasants were human beings with names, faces, dreams and as much of a right to their lives as those who so carelessly laid waste to them. But for many of these visiting journalists, not to mention Americans back home, these Lao villagers were faceless “unpeople” whose lives had no meaning whatsoever.^3

^1 archive.is/TbYs7
^2 thenation.com/article/society/…
^3 salon.com/2012/06/17/when_chom…

#TheDayNoamChomskyCried #WhenNoamChomskyWept #GrandinOnChomsky #BranfmanOnChomsky #FredBranfman #ChomskyInLaos #EpsteinClassVsChomsky
#NoamChomsky #BranfmanOnChomsky #FredBranfmanNoamChomsky