academics-from-brazil

"The Of Extreme Multi-Messenger Astrophysics (POEMMA) was designed as a Astrophysics probe-class mission to identify the sources of ) and observe s from extremely energetic transient sources. POEMMA consists of two identical spacecraft flying in a loose formation at 525 km altitude oriented to view a common atmospheric volume and to provide full-sky coverage for both types of messengers. Each spacecraft hosts a wide with a hybrid focal plane optimized to observe both the UV fluorescence signal from extensive air showers (EASs) and the optical signals from EASs."

"is that is assumed to be absolutely stable. A seed of strange matter in a will convert the star into a . The speed at which this conversion occurs is calculated. The calculation takes into account the rate at which the and s equilibrate via s and the diffusion of strange quarks towards the conversion front. The speed is found as a function of the temperature of the star and the minimum strangeness necessary for strange matter stability. The conversion can be detected as an energy release of ∼58 MeV with different luminosities for different stages of a neutron star's evolution and as a “super-glitch” on s' frequencies."

"I was really interested in the basic workings of nature: Why ? What is the unified theory of everything? But I realized how many easier questions we have in astrophysics: that you could actually take a lifetime and go answer them. Graduate school at MIT showed me the way to astrophysics — how it can be an amazing route to many questions, including how the universe looks, how it functions, and even particle physics questions. I didn’t plan to study s; but every step it was, “OK, it looks promising.”"

"Scientists are very curious ... We might be curious about something that looks completely irrelevant, and it turns out to be a really amazing thing. Or it could be irrelevant. We don't know. If we knew, we wouldn't be looking at it."

"Being a woman is hard ... The expectations are that we’ll be gorgeous, completely organized, great mothers, great wives, and great professionals ... The pressures are huge. I was always expected to bring the cookies to meetings because I’m a woman. Like, men can’t find cookies? That’s why I say: Let’s be nicer to ourselves. Diversity is very important ... When you bring in new folks who ask new questions, you change the field and the basic sciences. Women want to do great research. But we’re asking, ‘Why do we have this rule? That artificial hierarchy?’ We can be more collaborative. And I’ll tell you this ... When men suggest we speak with deeper voices if we want to get our message across, here is what I say: Gravity does not care how deep your voice is."

"...the external form of consciousness manifests in acts, which takes on the fundamental property of consciousness–its intentionality. The essence of consciousness is being with the world, and this behavior is permanent and unavoidable. Accordingly, consciousness is in essence a 'way towards' something apart from itself, outside itself, which surrounds it and which it apprehends by means of is ideational capacity. Consciousness is thus by definition a method, in the most general sense of the word."

"The primary, fundamental event is war; politics is simply the legitimation and consolidation of the hierarchy imposed in war."

"Os guerreiros de cá não buscam mavóorticas damas para o enlace epitalâmico; mas antes as preferem dóceis e facilmente trocáveis por pequeninas e voláteis folhas de papel a que o vulgo chamará dinheiro– o 'curriculum vitae' da Civilização."

"Science treads in the same footsteps of our ancestors, answering to our longing to understand where we fit in as we look up to the sky."

"Not surprisingly, by the late 1970s and early 1980s, ExxonMobil scientists understood quite well the mechanisms of climate change and its broad implications for the oil business."

"...Our spiritual attachment to nature transcends religion, being part of our innermost nature as a thinking species in a mysterious cosmos."

"I honestly think atheism is inconsistent with the scientific method. What I mean by that is, what is atheism? It’s a statement, a categorical statement that expresses belief in nonbelief. "I don’t believe even though I have no evidence for or against, simply I don’t believe." Period. It’s a declaration. But in science we don’t really do declarations. We say, "Okay, you can have a hypothesis, you have to have some evidence against or for that." And so an agnostic would say, look, I have no evidence for God or any kind of god (What god, first of all? The Maori gods, or the Jewish or Christian or Muslim God? Which god is that?) But on the other hand, an agnostic would acknowledge no right to make a final statement about something he or she doesn’t know about. "The absence of evidence is not evidence of absence," and all that. This positions me very much against all of the "New Atheist" guys."

"When most people think of nature, they want to look for perfection and for symmetry and balance, ... But if you really pay attention you are going to see that what actually makes nature tick are the imbalances, the imperfections, the asymmetries."

"[A] number of points are worth making at once [that challenge Foucault’s Madness and Civilization]: (1) There is ample evidence of medieval cruelty towards the insane; (2) In the late Middle Ages and the Renaissance, the mad were already confined, to cells, jails or even cages; (3) ‘dialogue’ or no ‘dialogue’, even madness during those times was frequently connected with sin -- even in the Ship of Fools mythology; and, to that extent, it was regarded in a far less benevolent light than suggested by Foucault (pre-modern minds accepted the reality of madness -- ‘madness as a part of truth’ -- just as they accepted the reality of sin; but this does not mean they valued madness, any more than sin; (4) as Martin Schrenk (himself a severe critic Foucault) has shown, early modern madhouses developed from medieval hospitals and monasteries rather than as reopened leprosaria; (5) the Great Confinement was primarily aimed not at deviance but at poverty -- criminal poverty, crazy poverty or just plain poverty; the notion that it heralded (in the name of the rising bourgeoise) a moral segregation does not bear close scrutiny; (6) at any rate, as stressed by Klaus Doerner, another of critic of Foucault (Madmen and the Bourgeoisie, 1969), that there was no uniform state-controlled confinement: the English and German patterns, for example, strayed greatly from the Louis Quatorzian Grand Renfermement; (7) Foucault’s periodization seems to me amiss. By the late eighteenths century, confinement of the poor was generally deemed a failure; but it is then that confinement of the mad really went ahead, as so conclusively shown in statistics concerning England, France, and the United States; (8) Tuke and Pinel did not ‘invent’ mental illness. Rather, they owe much to prior therapies and often relied also on their methods; (9) moreover, in nineetenth-century England moral treatment was not that central in the medicalization of madness. Far from it: as shown by Andrew Scull, physicians saw Tukean moral therapy as a lay threat to their art, and strove to avoid it or adapt it to their own practice. Once more, Foucault’s epochal monoliths crumble before the contradictory wealth of the historical evidence."

"So at bottom Foucault's enterprise seems stuck on the horns of a huge epistemological dilemma: if it tells the truth, then all knowledge is suspect in its pretense of objectivity; but in that case, how can the theory itself vouch for its truth? It's like the famous paradox about the Cretean Liar--and Foucault seemed quite unable to get out of it (which explains why he didn't even try to face it)."

"Knowing, whatever its level, is not the act by which a subject transformed into an object docilely and passively accepts the contents others give or impose on him or her. Knowledge, on the contrary, necessitates the curious presence of subjects confronted with the world. It requires their transforming action on reality. It demands a constant searching. It implies invention and reinvention. It claims from each person a reflection on the very act of knowing."

"Men are defeated and dominated, though they do not know it; they fear freedom, though they believe themselves to be free. They follow general formulas and prescriptions as if by their own choice. They are directed; they do not direct themselves. Their creative power is impaired. They are objects, not Subjects."

"Unfortunately, what happens to a greater or lesser degree in the various "worlds" into which the world is divided is that the ordinary person is crushed, diminished, converted into a spectator, maneuvered by myths which powerful social forces have created. These myths turn against him; they destroy and annihilate him. Tragically frightened, men fear authentic relationships and even doubt the possibility of their existence."

"I urge my students que se aprovechen el momento of their college years; to look beyond conventional career-oriented concerns toward something deeper, toward the discomfort and wonder of real conciencia, which comes, as the educator Paulo Freire understood, through a self-determined, self-defined education."

"(What do you think Paulo Freire would say about how his theories are used today?) I think he would be generally appalled by the current teach-to-test doctrines. (What do you think a Freirean university would look like today?) Instruction should reject the notion of education as pouring water into a vessel, in favor of engaging students in an active quest for understanding in a faculty-student cooperative environment. To a significant extent something like that is true of science teaching, at its best, sometimes elsewhere. (If students took just one thing away from reading Pedagogy of the Oppressed what would you hope it would be?) They should recognize that education should be a process of self-discovery, of developing one's own capacities and pursuing interests and concerns with an open and independent mind, all in cooperation with others."

"It is not possible to remake this country, to democratize it, humanize it, make it serious, as long as we have teenagers killing people for play and offending life, destroying the dream, and making love unviable. If education alone cannot transform society, without it society cannot change either."

"In our culture, so often, people teach beliefs, values, ideas, that have no relationship to how they live their lives. And each of the many times that I saw Paulo, I saw him exemplify again and again a unity between theory and praxis. And that has inspired me both as an intellectual and as a teacher to want to have that kind of unity, to believe and to know that it’s not a dream or a fantasy, but that you can teach by being in the world as much as you can by the books you write."

"The best student in physics or mathematics, at school or university, is not one who memorizes formulae but one who is aware of the reason for them. For students, the more simply and docilely they receive the contents with which their teachers "fill" them in the name of knowledge, the less they are able to think and the more they become merely repetitive. The best philosophy student is not one who discourses, "ipsis verbis," on the philosophy of Plato, Marx, or Kant but one who thinks critically about their ideas and takes the risk of thinking too."

"The excess of power which has characterized our culture from the start created on the one hand an almost masochistic desire to submit to that power and on the other a desire to be all-powerful. This habit of submission led men to adapt and adjust to their circumstances, instead of seeking to integrate themselves with reality. Integration, the behavior characteristic of flexibly democratic regimes, requires a maximum capacity for critical thought. In contrast, the adapted man, neither dialoguing nor participating, accommodates to conditions imposed upon him and thereby acquires an authoritarian and acritical frame of mind."

"If education is the relation between Subjects in the knowing process mediated by the knowable object, in which the educator permanently reconstructs the act of knowing, it must then be problem-posing. The task of the educator is to present to the educatees as a problem the content which mediates them, and not to discourse on it, give it, extend it, or hand it over, as if it were a matter of something already done, constituted, completed, and finished."

"Integration with one's context, as distinguished from adaptation, is a distinctively human activity. Integration results from the capacity to adapt oneself to reality plus the critical capacity to make choices and to transform that reality. To the extent that man loses his ability to make choices and is subjected to the choices of others, to the extent that his decisions are no longer his own because they result from external prescriptions, he is no longer integrated. Rather, he has adapted. He has "adjusted." Unpliant men, with a revolutionary spirit, are often termed "maladjusted.""

"In order for the oppressed to unite they must first cut the umbilical cord of magic and myth which binds them to the world of oppression; the unity which links them to each other must be of a different nature."

"Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people—they manipulate them. They do not liberate, nor are they liberated: they oppress."

"The integrated person is person as Subject. In contrast, the adaptive person is person as object, adaptation representing at most a weak form of self-defense. If man is incapable of changing reality, he adjusts himself instead. Adaptation is behavior characteristic of the animal sphere; exhibited by man, it is symptomatic of his dehumanization."

"Knowing is the task of Subjects, not of objects. It is as a subject, and only as such, that a man or woman can really know. In the learning process the only person who really learns is s/he who appropriates what is learned, who apprehends and thereby re-invents that learning; s/he who is able to apply the appropriated learning to concrete existential situations. On the other hand, the person who is filled by another with "contents" whose meaning s/he is not aware of, which contradict his or her way of being in the world, cannot learn because s/he is not challenged."

"Washing one's hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral."

"Organization is not only directly linked to unity, but a natural development of that unity. Accordingly, the leaders' pursuit of that unity is also an attempt to organize the people, requiring witness to the fact that the struggle for liberation is a common task."

"This work deals with a very obvious truth: just as the oppressor, in order to oppress, needs a theory of oppressive action, so the oppressed, in order to become free, also need a theory of action."

"Only in the encounter of the people with the revolutionary leaders—in their communion, in their praxis—can this theory be built."

"The correct method lies in dialogue. The conviction of the oppressed that they must fight in their liberation is not a gift bestowed by the revolutionary leadership, but the result of their own conscientização."

"While no one liberates himself by his own efforts alone, neither is he liberated by others."

"A fact which is not denied but whose truths are rationalized loses its objective base. It ceases to be concrete and becomes a myth created in defense of the class of the perceiver."

"It is necessary to trust in the oppressed and in their ability to reason."

"Attempting to liberate the oppressed without their reflective participation in the act of liberation is to treat them as objects that must be saved from a burning building."

"True solidarity is found only in the plenitude of this act of love, and in its existentiality, in its praxis."

"The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor."

"In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing."

"Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation."

"Discovering himself to be an oppressor may cause considerable anguish, but it does not necessarily lead to solidarity with the oppressed."

"Almost never do they realize that they, too, 'know things' they have learned in their relations with the world."

"Dialogue cannot exist, however, in the absence of a profound love for the world and its people."

"Education as the exercise of domination stimulates the credulity of students, with the ideological intent (often not perceived by educators) of indoctrinating them to adapt to the world of oppression."

"They call themselves ignorant and say the 'professor' is the one who has knowledge and to whom they should listen."

"Dialogue cannot exist without humility."

"Liberation is thus a childbirth, and a painful one."