thegoodfellas/blogset-br huggingface dataset:
aparecerem por completo em um ponto qualquer na metade da calcada e comecar a sumir aos pouco, sobrando apenas as pernas do joelho para baixo ao avancarem ate o exato extremo onde antes apenas se viam cabecas em movimento. No limite do lado de fora refletido pelo vidro, a danca das cabecas dava lugar a de pedacos de pernas com pes. A pilastra continuava compondo minha visao, so que agora ja se sabia que estava do lado de dentro. Como a escadaria sumira da cena, a pilastra passava a limitar o ponto onde as cabecas sumiam depois de cruza-las interior adentro. Passo a observar os dois extremos e o ponto onde as imagens se flexionam. Do lado de la, os pes que carregam apenas pernas do joelhos para baixo, comecam a dar sinais do resto do corpo imediatamente apos mudarem de direcao. Ao se moverem em diagonal cruzavam o ponto na metade da calcada onde se era possivel ter a visao dos corpos completos, ate que no caminho em direcao da pilastra iam se reduzindo novamente a cabecas solitarias que desapareciam por completo do lado de dentro da livraria. Como o olhar que a tudo fitava vinha do mesmo sujeito, todo o resto estava dependente do ponto de vista desse sujeito em relacao aos demais elementos que participavam do quadro, exceto quando um outro anteparo gerava reflexos que mediava as imagens alem dos corpos opacos, cujas imagens eram impressas na retina de quem os observava. Imagens mediadas por anteparos fora do sujeito; copia de copias; simulacros que alteram a visao. E a partir desses simulacros que se introduz no processo a equivocidade e a indeterminacao do que se e capturado pela percepcao sensivel, quer em forma de imagens, sons, ou texturas. Copias produzidas para alem dos anteparos do sujeito, capazes de interagir como o esquema de reproducao das sensacoes e da fixacao de identidades pela memoria, como que num jogo de espelho onde se e possivel liberar um elemento da memoria que sera fundamental para aquilo que nos propomos aqui. A saber: a imaginacao. O meio natural e o palco onde misturam-se, animais, vegetais, microrganismos, particulas e toda uma galaxia a insinuar tendencias; apetite e esforco pelo qual cada coisa persevera no seu ser, insiste e subsiste, e onde cada uma dessas coisas nao param de emitir signos que sao sintetizados pelo sujeito atraves de sua percepcao sensivel, memoria e abstracao, traduzidos em significados e ditos pela forca da imaginacao. Podemos aprofundar esses processos operados pelas faculdades do sujeito dividindo tais sinteses em passivas e ativas, referindo as faculdades passivas a sensacao e as ativas a memoria. A partir dai subdividimos a memoria em centro produtor de duas series distintas, uma na ordem da razao e outra da imaginacao. E atraves da memoria como uma faculdade ativa que os sujeitos humanos se distinguem das demais coisas, para as quais a memoria e o conjunto das intervencoes que constituem sua existencia. Quando tomamos a memoria como uma centro produtor da razao, nos referimos a capacidade de reunir registros que permitira o sujeito abstrair
o mundo e atraves da razao representa-lo de forma a estabelecer as medidas atraves das quais podera agir, produzindo os meios onde passa a ser mover a luz das necessidades geradas por cada uma das finalidades especificas. Ja no que se refere a ordem da imaginacao, a memoria se coloca como um centro de registro de imagens produzidas pelas associacoes dos signos emitidos pelas coisas com os signos produzidos pelo sujeito que significa o mundo ao redor de si pela linguagem. O sujeito pode, assim, ultrapassar o dado, atraves das associacoes da memoria que os organizam como um sistema articulado, impondo a essas articulacoes, pela imaginacao, uma constancia que elas nao tem por si mesmo. Se e pela razao que me oriento no sentido de produzir medidas sobre os dados que minha retina captura, como o movimento dos corpos e sua extensao, bem como a dimensao dos lados de dentro e de fora de um espaco, e a imaginacao que me permite articular esses dados e dize-los como o resultado de minha observacao em forma de palavras.
Sky, most of time is put as synonymous for infinity. His unlimited frame and absence of borders contrasts with a space occupied for all extents and material things differenced through sensitive experience. Colors and forms extended above our heads are just limited through the horizon line that apparently rounding ourselves alongside a space occupied for the material objects superposed. As a fold that distinguishes the volume of figures fixed by our view, horizon appear as the last limit of sensitive perception. Beyond this line we have only the chaos of possibilities itself dependent on the abstraction that creates a plan to project the forms of our thought . Our senses are not able to acquire each form unless the abstraction fixes the world apprehended by the perception, creating a support for the thought and for each thing represented by it. If abstracted forms support the thought it is the language that supports abstracted forms. The world acquired by the sensitive experience, represented by the thought and described by the language come to us in order to make us able to separate what is observed from the point of observation where the subject is and where each possibility could be switch flipped into the world of forms. This is the plane where the act of knowing tends to coincide with the act that generates the reality, and we can call it plan of reference. A space where are constituted the limits or borders in which the subject confronts the chaos of all the possibilities as a plurality of worlds that emerges from a continuum state of flux. This is the plane from where the differences between the contents rises and allows the subject to say the object. The differences appear when the subject itself overcame the contents where it is mixed itself and the excitation generated by this movement is connected in a chain of synthesis that constitutes the process of the knowledge. If we intend to get back to the potential that underlines each content into the process of the knowledge we will face the abstraction as the first point where everything comes from and enter into the existence defining the reality of each content that appears for the subject of the abstraction. Everything we perceive, we experience and think. From that point comes the distinction between inside and outside, subject and world.Abstraction creates measures for view and for description of what comes in a sequence of events in time and space, regulating this sequence and addressing things in a continuo movement where one content is related to another. If we want to reach the pure duration of the events outside the limit of time and space we have to refuse to use the abstraction as a tool for the thought. How could we be able to overcame the abstraction? The answer should be beyond the last limit of each image of thought where we find a pure dynamism that refuses determinacy and escapes from traditional categories of the abstracted thinking an the language as the support to the abstraction. The problem
must drive us to a language that is free for operate the trip to a place of the pure dynamism, a place where thought is formed without fix forms of the abstraction and where we are able to hear the sounds of the silence, absences and gaps, where we can be directly in touch with the force of the virtual. Would be better if we already could define at this moment the concept of virtual pushing the sentences too far and ahead the limits of the language of the abstraction, recovering the potential lying under the words which is out of the field of actualization and escapes all measure because it is in a continuos and unstoppable movement that only acquire forms of the abstraction through a slowing down that produces the deferences throughout we can say the world apprehended by the perception. Out of this process we find an operation that doesn't imply any point of departure or arrival because it stops up the breaches of deference and repetition and produces a time taken as a whole, which leaps over the rupture of the repetitive present and open a space without extension only populated for the intensive multiplicities. Enter into this universe require specials warners if we don't intent to fall down into a empty hole of a complete absence of meaning taking account that we start sailing a river that is a mixed liquid that one may never stop shaking as originally described by Heraclitus. If we overcome the abstraction as the last limit of the reality we enter in a dimension that could be considered unthinkable and indescribable at first sight, unless we submerge under a river without surface, bottom or bank in a series of "nonplaces" where language escapes and where is constituted the ensemble of the actual and the virtual.To mark the path where we could have the contrast between the actual and the virtual as a requirement to a non abstracted thinking we should turn back to Nietzsche and to his critique of the history and the importance of the memory as a tool that fixes the present and creates a field where time is archived as solution of thinking continuity, organizing the past and the future that evade the present, transforming the movement of life into material extensibility. The definition of nature as posited by Nietzsche to describe the feeling of seeing the herds grazing that don't know what yesterday or today is. They spring around, eat, rest, digest, jump up again, and so from morning to night and from day to day with its likes and dislikes closely tied to the peg of the moment, and thus neither melancholy nor weary. At the same time we could turn to the definition of freedom in Spinoza where a thing is said free when it exists by the necessity of his nature and when in itself is determined to act. In that view a thing necessarily exists if there is nothing constrained its. He says that the potentiality of existence is a power and the non-existence
is a negation of power. Thus he is not talking about the autonomous will of the subject but the inhuman power for life. I call this "discipline of being". Neither categorical nor hypothetical, I think the imperative impulse as natural. Everything is natural if we consider the nature as a set of forces in a constant relationship, what Nietzsche calls the forces of power or "quantum", as well as particle physicists. Forces that form and sustain everything that exists. Forces that do not be constrained because following shifting, changing and trying to find a space for expression. Forces generating forms, dense matter and matter invisible to the eye, organic and inorganic, forms of content and forms of expression, bodies, instincts or thoughts, energy that keep things acting to be. According Nietzsche, "when something happens to this or that way and not otherwise, is not the consequence of a principle of a law or order but it shows how forces are at work and how they exercise power over other forces (...) A quantum of force is defined by action that it produces and by the effect that it resists".Everything that exists comes down as an interactive process of forces. We call these forces, then, forces of nature, once we consider nature as the essence of all things that exist and through his nature exists this or that way and not another. Each thing carries the power of existence in a specific way and that continue to act even when face a power from anything else, when any other power to intervene and prevent it runs its course. Power of the rain falling and that stop falling when the earth appear as the power that moves and makes it run in a riverbed until the power of the sun starts evaporating it and makes an encounter with the power of the cold that condenses and makes a cloud. The power of sexual excitement of a body with another body that keeps you excited tan changes this excitement by the explosion of an orgasm that makes the power shedding in semen which flows to find the strength of an egg that prevents it from continuing running as semen through fertilization that releases the egg which grasps the power of the meiotic process that makes it multiply in ever larger units of life. Everything is power and forms of the world that appear as a relationship between them. The power of observing and describing this process is a state of the beings of language self called rational animals, which consider the forms of the world and organize the space making these forms take on particular significance in the chain of its relationship with the world. The ability of getting the contents that rise into the sensitive perception and through the cognitive syntheses creates the boundaries between the dimensions of interior, exterior, height, width and depth, separating contents into the time and space and then cataloging its forms and recording it in its memory. It makes the rational animal reproduces it by the names that define
their differences until they reach a critical difference that separates it from everything else. Then the beings from memory construct a particular world through the language and this world is compound of living and inanimate objects that by the taxonomy of the contents of nature this world towers over everyone as a sort of privileged habitat for beings.This being, thus fully differentiated from other beings but unable to understand how it got there, becomes being-man and it starts looking for something that exceeds in power the various powers in nature to help him to rule over them. As the flow of power in nature is impermanent, considering the action of the various quantum forces that produce and resist against these actions, man tries to find absolute power that does not changes its essence itself and because of this prevails over all others and that way establish a limit between the mutable and the unchangeable, the impermanent and permantente, since his life seems to protect him from the avalanche of transitoriness that threaten return it to the undifferentiated state from which sprang to establish itself as observer through the ability to retain the present moment in his memory and turns them in history. Out of this history from where the being is told by himself man and figures mixed with other beings, we cross the limits established to describe the process of forces at work by meanings from a language that express original causes and final effects for the highest heaven over his head or into the recesses of the pit under his feet. These limits were established by various representations throughout human history and always protected the beings of language from the threat of lightheadedness that would dissolve him back into nature as a power along with the other, without history, memory or consciousness of the process of being in the world. However, If we intend to represent the field of forces in its intensive relation, out of the ordinary sense of the dense matter occupying a extensible dimension, we have to deal with essences that could not be confused with the space of extension where the forms lie at, but a space of multiplicity of powers in as infinite movement. In this plane, thinking consists in a deterritorialization of all forms of classical unity of the dense matter to a multiplicity of singularities and lines in perpetual variation. Multiplicity is a infinite movement of powers into a chaos of coexistence and its essence is a frequency as vibration of power. The world of existence appears to us when the powers tend to take leave of chaos, abandon the delicacy in favor of regularity and predictability that provokes a crystallization, tracing vectors between chaos and thought. If we intend to encounter chaos in a pure and untrammeled state as multiplicity of powers in a infinite movement, we have to cross the limit of the forms through a thinking that is able to enter in the infinite variability, moving itself at infinite speeds of chaotic forces. The dense matter that occupy the extent
space arises from chaos as a relation of forces compounding the fix forms. If chaos consists in a ceaselessly modulation field of differences, the acceleration and stops of these related powers, distributes the intensities and reduce the difference to identity. The actualization processes moves from the proliferation of differences to their reduction and is given as the equalization of difference. Difference in this sense is the absolutely different, undetermined forces in an infinite flux having the difference itself as its condition and this movement is the coexistence of different rhythms as a generative force. Its different rhythms could be referred in a potential energy as the fundamental element of a integrated state, where the instability of this flux is directly related to the power and its activity. The more a state is far from equilibrium the more is the potential energy or the free energy in its flux. Free energy is an infinite movement of powers in a state of absolute difference. The state far from equilibrium also can be described as a repetition of this absolute difference as an unpredictable stream of effective new. The state far from equilibrium is the dimension of the virtual that is a movement of forces or tendencies in its absolute process of difference. The virtual is the pure difference , the new, absolute different that repeats itself as unpredictable stream of effective new, doing each time as the first, in a series that is always able to differ from itself. This is what Nietzsche used to call "eternal return". The return of the new and the absolute different. Matter as a form appear when this series of divergent forces result in a form as product of a difference, correlated frequencies with an appetite for novelty that extends the play of difference within a field of actualization.The reality perceived by the human sense could be thought as a intensive flux from nowhere to no place itself in a movement that cant be describe in terms of a geometric spatial trajectory but only in a field where frequencies enter in a different type of relation. Frequency is a way as the forces are tensioned and expressed in terms of vibrations. There are two types of relation for frequencies. One produces integrated systems, where dos not exist a interaction of bodies or particles and an other that produces a non integrated system, where a interaction of bodies is given by resonances. The correlation of frequencies proceeds by minimizing variation and tends to confine the forces into the matter to increasingly narrower cycles of becoming, resulting in a surplus code, matter flow or matter-movement, in a sedimentation process that leads to a difference of degrees of a non integrated system. At this point we could define the actual as a process of stratification of a self-organized system. At he end of XIX, Henri Poincare demonstrated the fundamental difference between integrated and non integrated systems. He showed that the most of dynamic systems were non integrated. An integrated dynamic system is said as a system where the variables could be
define in a way that forces are free and the behave of this system itself becomes isomorphic. He demonstrated that only a reduced classes of dynamic system were integrated and that this integration is threatened by the existence of resonances between grades of freedom in a system. Resonance could be said as a relation between frequencies and it is produced when one of the frequencies is equivalent to a entire multiple of another. Integrated system could be represented as being constituted by bodies without interaction, in a field of a qualitative pure movement of differences. The dimension of tensions and vibrations that expands themselves as a infinite movement of a pure difference is the dimension of virtual. In the other hand, non integrated systems represent a field where collision of forces makes a distribution of differences speeds more symmetric and creates correlation the forces into a correlated flux that reduce the pure difference, or the difference of kind, to difference of degrees of energy. The light emitted and absorbed, the coupling of sounds and quantum of energy, are the results at differences between two levels of energy as the limit of expansion and pure duration of the virtual. The least contracted point as a frequency that runs to a most contracted, interactions as the way as the differences of intensities are communicated into a space of extension. Thus the matter is a space of the contraction of vibrations in a point of chocks of energies quantum that determine the field of actual individuation. Until this point its not requested any other element out of a full multiplicity that assume a spectrum of a monism of a integrated system. The infinite movement is a eternal return of an absolute difference as duration that is expansion of forces, energies, powers or frequencies. However the main question is given in that point. How the resonances take place in the process from the virtual to actual field?Backing to the pre-socratics thought we find that an element introduced as responsible for the passage from the virtual to the actual dimension. They used to define this element as "clinamen" . According to Lucretius it is the unpredictable swerve that occurs "at no fixed place or time": The first atomists used to say that when atoms move straight down through the void by their own weight, they deflect a bit in space at a quite uncertain time and in uncertain places, just enough that you could say that their motion has changed. But if they were not in the habit of swerving, they would all fall straight down through the depths of the void, like drops of rain, and no collision would occur, nor would any blow be produced among the atoms. In that case, nature would never have produced anything. According to the first atomists, the global nature is formed by the set of atoms in a static and entropic isomorphic, in the sense that would mean death. Things would be statics in a perpetual flow. Thus the atoms would be immortal and would be in free fall,