“All that we are is the result of what we have thought.”
Thus, the transformation of sociological and psychological structures must take place initially in our own minds. . . (this is) the blueprint for revolutionary change,  first in the individual, then in the community of which he or she is a part. . .if we truly hope to address the root cause of social suffering   -Charles Johnson

In my MSF program, we review all sorts of different theories of society & societal. These theories have direct implication on our theories and visions of the future. There are many different approaches in the futurist discipline; there are basic/gestalt theories, systems thinking theories, and more semiotic approaches. My favorite approach by far combines the strength of each of the aforementioned theories into a meta-theory/framework model called Causal Layered Analysis, or CLA. Developed by Sohail Inayatullah, CLA looks at the future from four interdependent layers. Quoth Wikipedia:

Causal layered analysis consists of four levels: the litany, social causes, discourse/world-view and myth/metaphor.

1. The first level is the litany – the official unquestioned view of reality.
2. The second level is the social causation level, the systemic perspective. The data of the litany is explained and questioned at this level.
3. The third level is the worldview/discourse. Deeper, unconsciously held ideological, worldview and discursive assumptions are unpacked at this level. The way in which different stakeholders construct the litany and system are also explored.
4. The fourth level is the myth-metaphor, the unconscious emotive dimensions of the issue. The challenge is to conduct research that moves up and down these layers of analysis and thus is inclusive of different ways of knowing. Doing so allows for the creation of authentic alternative futures and integrated transformation. CLA begins and ends by questioning the future.

Fun stuff, eh? Most American futures studies programs focus exclusively on the Litany and – at most – systemic levels. The schools of foresight developed out of Hawaii, Australia, Europe and Japan focus more on epistemes and intuitive inner/spiritual futures – almost like a wisdom school. (In fact, that’s exactly what Prout College is – and I mean that as a high compliment.) The Regent MSF program – and KedgeForward Consulting – combine the best of Southern Hemisphere-meets-west, empirical and intuitive, into what we hope is an AQAL approach to truly integral futures. Taking all quadrants of human and nonhuman experience into account – inner and external worlds, personal and social. Kedge On!

Ahem. Back to CLA. You can get lost for hours on Dr. Inayatullah’s insightful website Metafuture. In fact, I highly recommend doing so.

Drops: You can’t run any biz successfully if you can’t manage yourself- learn it w/ step by step process daily,Prospare!http://bit.ly/2PPilK

I was born and raised in a small town. Most of the time, I was anxious to get away from that small town with its small town ideas, small town attitudes and small town culture. So, when I was finally able to make the break to university, I was gone like a shot. Ever since, I’ve lived in large cosmopolitan cities that have offered myriad opportunities to experience and enjoy many ideas, attitudes and cultures.

I’ve come to realize since, however, that with something gained, something has been lost. While I no longer have to endure small town people, they no longer have to endure me either. And isn’t that the conundrum of antipathy? With the mobility offered by wealth and the car, we have created self-imposed cultural ghettos for ourselves. And, in the process, we have created “anonymous others” that we can disdain as either effete city-slickers or ignorant hillbillies. If we shared the intimacies of our daily lives with each other, as happens in a small community, there would be more opportunity for cross-pollination of ideas and attitudes. Or at least more effort to come to terms with those we bump into every day.

The same thinking is at the core of much city planning today thanks to Jane Jacobs. She advocated building communities of mixed incomes and races within cities. Such engineered community diversity has virtually eliminated the ghettos that perpetuated negative attitudes within and without.

That is a formidable success in the realm of civic geography but I`m seeing a new kind of self-imposed ghetto beginning to appear. This time, though, it`s virtual. It`s on the web in Facebook groups, in Twitter lists and in many other kinds of virtual tribes. Take a look, for example, at your Twitter friends.

• Are you following anyone with opinions you don’t share – other religions, other politics?
• Are you following only topics important to you and ignoring topics important to your neighbors, parents or children?
• Do you shy away from people younger or older than you?

Of course it`s helpful to engage with like-minded people for sharing and support but, as with biodiversity in nature, we need cultural diversity in our communication. Sometimes, we need to engage with others not like us – we need to argue so they can learn from us and us from them. Roger Walsh, in the Journal of Integral Theory and Practice, put it this way.

Elective Segregation: Failure to Engage the Mainstream. One of the gifts of our mobile technological culture is the ability to be and communicate with like-minded people. It is also one of the contemporary cultural traps. The danger is that in being able to find like-minded people, we can fall into a kind of elective segregation, in which we communicate almost exclusively with those who share our views. What sociologists find is that this selective communication tends to reinforce people’s more extreme viewpoints, whereas mixing and communicating with more diverse populations tends to moderate extreme views.

In fact, I would say the need to engage with those not like us is modeled by the most successful biological breakthrough in nature: sex. Organisms that learn (genetically) from others are much more robust that those that reproduce asexually. Perhaps it`s time to take a hint and start building web applications and communities that bring opposites together instead of the same old same. We can only learn so much from people just like us; we also need to find the courage to mix it up.

A quotation came to mind. It seems very appropriate at the moment since we’re also struggling with the issue of Net Neutrality.  John Milton delivered this 400 years ago in a speech for the liberty of unlicensed printing to the parliament of England.

I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race where that immortal garland is to be run for, not without dust and heat.

FALANDO DAS COISAS SIMPLES DA VIDA

Há tempo para todo propósito na vida, nos ensina o livro de Eclesiastes (3.1-9). Assim, há tempo de coisa grande Tempo de alto consumo de adrenalina. O primeiro namoro, o nascimento do primeiro filho, a conversão a Cristo, a morte de um ente querido, uma doença repentina, a perda inesperada do emprego… São tempos e momentos fortes, uns marcados pela felicidade; outros, pela tristeza. Mas esses são tempos e momentos.

A maior parte da nossa vida, no entanto, quase sempre ocorre num duma que poderíamos chamar de “normalidade” É acordar e dormir a cada dia. O café da manhã seguido do trabalho. O almoço composto de feijão com arroz. É chegar em casa, conversar sobre as coisas do dia e preparar-se para dormir. E preocupar-se com a escola dos filhos, a compra no supermercado e o saldo bancário. É ir sempre à mesma igreja. Essa normalidade, aliás, muito importante, estabelece uma rotina que se constitui em base para a vida e forma em nós uma espécie de camada de resistência que nos prepara para os tempos de grande consumo de adrenalina.

A pergunta é se a nossa vida cristã também é assim, uma vida que percebe a Deus na cotidianidade e que busca uma vida testemunhal em meio ao feijão-com-arroz e à escola das crianças. Henri Nouwen relata uma conversa muito interessante entre ele e John Eudes, o abade de um mosteiro trapista. Ao ouvi-lo confessar que havia anos tinha urna fantasia de que um dia Deus iria irromper em sua vida de forma tão espetacular que o resultado inequívoco seria uma rendição incondicional de sua vida a Deus, o abade lhe respondeu: “Você quer que Deus lhe apareça na forma em que suas paixões o desejam, mas estas paixões o tomam cego para a presença de Deus na sua vida hoje”.

Pensei nas muitas vezes em que busquei e esperei por uma ação espetacular de Deus na minha vida, e tudo o que eu recebi foi o silêncio. Pensei ainda, em muitas das nossas igrejas onde se vê um constante espetáculo de fantásticas expectativas; e quando estas não são concretizadas se diagnostica falta de fé e de poder espiritual. Tanto num caso como no outro, costumamos ver as nossas paixões dominando o cenário, num enorme esforço por enquadrar a ação de Deus na moldura das nossas apaixonadas expectativas. O fato é que Deus não responde, nem quando, nem da forma como esperamos. Aliás, Ele já respondeu antes de pedirmos, mas o fez do seu jeito, na simplicidade e cotidianidade da vida: no ar que respiramos, na comida que comemos, no abraço que recebemos, na sua palavra que nos consola e na normalidade da vida, que só existe porque Deus nos sustenta com a sua graça.

A missão integral quer ter esse jeito simples de uma vida que se vive na presença de Deus e que se sabe profundamente amparada por Ele. Uma vida que procura obedecer a Deus no dia-a-dia e nas pequenas coisas e nos gestos que compõem a maioria dos nossos dias e dos nossos tempos. Uma vida que encontra nos caminhos de Jesus o seu modelo de viver.

OLHANDO AS COISAS BÁSICAS DA VIDA

A vida de Jesus foi simples. Ele andou bastante, sempre de um lugar para outro, e a maior parte do seu tempo de ministério foi gasto com gente pobre, simples e carente. As crianças, as mulheres, os doentes e os cansados de alma teimavam em ficar ao seu redor — e Ele mesmo queria isso.

É curioso observar quanto tempo nós gastamos complicando a vida, maquiando nossa aparência, mexendo os pauzinhos para encontrar-nos com as pessoas certas e fazer os contatos adequados. Queremos ser importantes, ricos e bonitos, e ser vistos ao lado de gente importante, rica e bonita, nem que isso aconteça dentro dos muros das igrejas: uma foto junto com um pregador famoso, um autógrafo de um escritor conhecido, um jantar com uma banda badalada, uma experiência espiritual “top” numa igreja da moda, criando assim a nossa “socialite crente”.

Mas Jesus não faz esse jogo. Ele não busca aparecer em destaque nas fotos, não encarrega um de seus discípulos de fazer a filmagem adequada, nem passa a vida distribuindo “cartões de visita” acompanhados de uma fotografia “clean”. Aliás, Ele geralmente inverte essas coisas: convida-nos a ir a lugares onde não gostaríamos de ir, faz coisas que não consideramos estratégicas e se relaciona com gente que costumamos evitar.

Os exemplos são variados e a pergunta é se queremos segui-lo. Para usar uma linguagem que vem do livro de Jonas, Jesus sempre insiste em levar- nos a Nínive, quando preferiríamos ir a Társis. Porém o convite de Jesus é contraditoriamente bonito.

Társis é o lugar que consideramos melhor e mais estratégico. É mais puro, mais bonito e mais estético. O ai que se respira cheira bem, mas o ambiente é carregado de ilusão. Társis é a irrealidade quer nunca dá consistência ao nosso cotidiano. As vitrines são bonitas, mas os preços são caros. As pessoas são perfumadas, mas caminham apressadas. Os sorrisos e os cumprimentos se repetem, mas nunca constroem relacionamentos. A luz que ilumina o ambiente atrai, mas só se pode ficar lá de fato quando se tem olhos para consumir e cartão de crédito para pendurar nossos anseios, sonhos e dívidas. De Társis, sempre se sai com menos do que se chega, e o que lá se consome não atravessa a rua do encontro com a realidade. Társis é o lugar que alimenta o nosso apetite, onde sempre constatamos que temos fome, mas nunca somos saciados. É o lugar editado, mas avesso a transformações.

Nínive, pelo contrário, cheira mal e as pessoas parecem carregadas de medo, suspeita, agressividade e solidão. Aparenta ser um lugar onde não há espaço para mudança nem carência de transformação. Mas o fato é que Nínive esconde uma profunda surpresa. No encontro com a presença e apalavra de Jesus, ela se converte: o possesso é liberto, o doente é curado, o desprezado é visitado, a criança é recebida, a mulher é acolhida e o pecador é perdoado. Nínive, para nossa surpresa, é transformada! Ela esconde um potencial de salvação que só é proporcional à enorme ausência dessa mesma salvação e transforma-se numa grande plataforma popular onde a graça de Deus tem a sua surpreendente performance de amor e salvação: “OS cegos vêem, os aleijados andam, os leprosos são purificados, os surdos ouvem, os mortos são ressuscitados e as boas novas são pregadas aos pobres” (Lc 7.22).

Na missão integral vemos Jesus dirigindo-se a Nínive e deixando muito claro a que veio, fazendo diferença na vida das pessoas abertas e carentes e nos desafiando a segui-lo. É simples. É básico. É bonito. É assustador. A pergunta é: vamos ou não segui-lo?

Nota: Este artigo foi inspirado na palestra proferida pelo autor no CBE2.

Valdir Steuernagel é pastor luterano, trabalha com a World Vision International e com o Centro de Pastoral e Missão, em Curitiba. E autor de, entre outros, para Falar da5 Flores… e Outras Crônicas.

:: Fonte: Revista Ultimato – Edição Janeiro/Fevereiro, 2004

Rotaract Club Serrano premia estudantes destaque de escolas em São Joaquim

O Rotaract Club serrano promoveu na noite desta quarta-feira (25) a premiação dos alunos destaques de todas as escolas de São Joaquim. Este prêmio é uma espécie de certificado que preza a máxima valorização cultural, educacional e participativo dos estudantes. No referido evento contou-se com a presença de autoridades municipais como o Prefeito José Nérito de Sousa, da Secretária Regional do desenvolvimento Solange Scortegana Pagani e da Secretária da Educação Estela Maris Mariotti Chiodelli.

What is the price of freedom from our past?  How much must we pay to atone for mistakes we have made and now regret?

I recently saw the film Seven Pounds, starring Will Smith.  (Before I continue, I must issue fair warning:  Spoilers Ahead!)

In Seven Pounds (a reference to the “pound of flesh” demanded in the Merchant of Venice), Tim Thomas (Smith) bears the incredible weight of guilt of seven lives—seven people who died in a horrific car crash due to his negligence (he was checking his Blackberry while at the wheel).  The crushing burden of these lives upends Thomas’ own life, as he carries out a plan for atonement.  In various ways, he finds seven “good” people who deserve some kind of help, and then makes heroic sacrifices to help them:  he gives his home away to an abused woman, he donates a kidney, part of his liver, a lung, some bone marrow, and eventually a cornea and his heart to people in need.  The heart transplant is the most difficult, as he has fallen in love with the intended recipient (and she with him), but she will not live without a new heart.  To make that donation possible, Thomas eventually commits suicide in an incredible scene by allowing his pet jellyfish to sting him to death.

It is an emotionally wrenching movie.  One can help but admire the epic scale of sacrifice from Thomas, even as one aches for him to find forgiveness some other way.  Was his ultimate death truly the only way he could find peace?  Were his donations of “seven pounds” of his flesh, at the cost of his life, enough to bear the cost of the seven lives lost to his negligence?  Of course, the guilt of having caused such tragedy would be staggering, but is death the only fitting cost of redemption?

It would seem so.  Another, unrelated film makes a similar claim, at least in passing.  (Once again, the Spoiler Alert, sort of!)  The film Tombstone is essentially a tale of violence and revenge, though a well crafted one.  At one point, during which one character is seeking to kill an entire gang of men who killed some of his family members (it’s been so long since I saw the movie that I don’t remember all the names and details, but bear with me).  Trying to understand what motivates this revenge-seeker, one character asks another:  “What is he looking for, revenge?”  “No, forgiveness,” comes the answer.  “Forgiveness for what?”  “For being born.”

Within these two completely different films is a clear recognition of something deep within each of us.  We recognize that our lives, our existence, and the hurt we have caused others, no matter how unconsciously, demand sacrifice, demand death.  That is the price of forgiveness.  We cannot atone for ourselves without ultimate cost.

Why is this so deeply understand in our culture?  There is of course an obvious parallel to the Christian story, which begins with God killing animals to cover the naked bodies of Adam and Eve and climaxes with Jesus of Nazareth on a cross (finally paying the price of redemption on humanity’s behalf).  The human predicament, the sorrow we have caused by our very lives bays for payment.  The price is death.  But there are many in Western culture who do not believe this story, and many more who believe it at some level but would not agree with its gory sacrificial premises. 

So why Seven Pounds and Tombstone?  My Integral friends are welcome to suggest that much of Western culture, and many of its members, is simply “frozen” at the mythic (amber) level.  That may or may not be true.  Does that mean, however, that those at the rationalist (green) level (among whom surely at least some makers and viewers of these films would be counted) would not resonate with these movies?

I suggest that there is more than myth here.  There is a deep recognition that we matter, that we are valuable, and that our lives are worth incredible cost.  We are of such worth that even our mistakes have far-reaching consequences, exacting demanding prices, even that of our very lives.  There is nothing trivial about us, and we know.  We are beings of consequence.  And no matter how much we waste our lives, no matter how much we may assume that who we are or what we do does not matter, we know otherwise.  Every so often, something like Tombstone or Seven Pounds comes along to help us remember.

El titular de la Comisión, Carlos Garbelino (PJ – Victoria), dijo que “aunque se han alejado de los titulares los temas relacionados con los elementos que se utilizan en la práctica médica, queremos seguir profundizando el debate para encontrar una norma de fondo que permita a la Secretaria de Salud intervenir en beneficio de la calidad de vida de nuestra población”. En el encuentro que se desarrolló en el recinto de la Cámara Alta estuvo presente el Secretario de Salud, Pablo Basso; representantes de los hospitales San Roque y San Martín, del Colegio de Farmacéuticos; de la facultad de Ciencias de la Salud de la UADER; de la Facultad de Bioingeniería; el titular del Colegio de Ingenieros y directivos del Laboratorio Industrial Farmacéutico de Santa Fe. El ministro de Salud no concurrió por estar en la ciudad de Concordia.

El Senador Garbelino destacó los alcances del encuentro y consideró que “se trata un tema trascendente, que tiene que ver directamente nada más y nada menos que con la salud de los entrerrianos”. “Esta reunión es para intercambiar ideas, que todos puedan conocer un proyecto que tenemos desde hace tiempo y que queremos enriquecer”, enfatizó.

Al término del encuentro el legislador señaló que “en los próximos días vamos a receptar la opinión de todos los presentes”. “Creo que se hicieron intercambios muy interesantes, ya que todos son actores del sistema y pueden ayudar a pulir el texto que proponemos”, opinó.

La reunión

En el encuentro se observó una presentación del Bioingeniero Javier Elgadban, entrerriano oriundo de Rosario del Tala, quien cumple funciones en la ANMAT desde 2003. El profesional explicó en detalle los alcances del proyecto de ley que propone, en su primer artículo, “regular la fabricación, elaboración y comercialización de productos médicos en todo el territorio de la provincia de Entre Ríos”.

Opiniones

En una parte del encuentro el Secretario de Salud consideró que “es necesaria una norma como la propuesta”, indicando que desde el área a su cargo “hay una actuación mínima en algunos sistemas de control”. Cabe mencionar aquí que en el proyecto los senadores impulsan, en ámbitos de la Secretaría, la creación del Área de Fiscalización de Medicamentos. El disertante comentó que “a lo largo de los últimos años desde Entre Ríos gran cantidad de profesionales han ido a fortalecer algunas área de control del gobierno nacional”.

Basso dijo que “todo órgano de fiscalización debe permitir a la provincia subsanar un déficit que hay en este tema y además habrá que reglamentar algunas normas que existen y tienen que llegar a aplicarse plenamente cuanto antes”.

Uno de los temas centrales fue el relacionado con la trazabilidad de un producto, observando cómo se pueden realizar controles sucesivos y coordinados para asegurar que cuando el elemento llegue al usuario final, conserve todos los elementos esenciales para un buen resultado.

Lo que propone la Constitución

El ingeniero Elgadban mencionó a todos los presentes los alcances del artículo 19 de la Constitución entrerriana reformada. En este artículo la provincia “ reconoce la salud como derecho humano fundamental, desarrollando políticas de atención primaria. La asistencia sanitaria será gratuita, universal, igualitaria, integral, adecuada y oportuna. Será prioritaria la inversión en salud, garantizando el primer nivel de atención, así como la formación y capacitación”.

Agrega que “se implementará un seguro provincial de salud para toda la población y una progresiva descentralización hospitalaria”, e inmediatamente (enfatizó el disertante) considera al medicamento “un bien social básico”, añadiendo que “el Estado regula y fiscaliza el circuito de producción, comercialización y consumo de éstos y de los productos alimenticios, tecnología médica y acredita los servicios en salud. La ley propenderá a jerarquizar el nivel de atención hospitalaria de tiempo completo”.

Estuvieron presentes los Senadores Eduardo Melchiori (PJ – Islas), Victorio Firpo (PJ – Feliciano), Hernán Vittulo (PJ –Gualeguay); Aldo Ballestena (PJ – La Paz), Jorge Ghirardi (PJ – Villaguay), José Luis Panozzo (PJ – Federación), Juan Navarro (PJ – Tala), Oscar Arlettaz (PJ – Colón), y Santiago Gaitán (PJ – Paraná). (RecintoNet)

A partir do conhecimento adquirido no curso “Tecnologias na Educação: ensinando e aprendendo com as TIC”, foi possível implementar de forma didática a utilização das tecnologias e mídias disponíveis na EEB. Rocha Pombo como ferramenta pedagógica. Através da utilização da tecnologia chamada Realidade Aumentada, foi possível desenvolver atividades multidisciplinares de raciocínio lógico, coordenação motora e percepção do tempo e espaço com o uso do software OvO Game Webcam, que utiliza o conceito de Realidade Aumentada. Nesse projeto foi realizado o registro áudio visual das atividades para serem apresentadas no curso “Tecnologias na Educação: ensinando e aprendendo com as TIC”.

Endereço para acessar o vídeo da execução do projeto: clique aqui

O referido projeto foi elaborado e desenvolvido pelos professores Francisco Carlos Mondadori Junior, Jeferson da Rosa Seifert, Valdson Godoy Ricardo, para as turmas de 2ª, 3ª e 4ª Séries do Ensino Fundamental/EPI da EEB Rocha Pombo/São Joaquim. Tendo como meta o aperfeiçoamento da capacidade psicomotora principalmente nos alunos com maior dificuldade em sala de aula, bem como, melhorar o nível intelectual dos alunos. O projeto teve como objetivos a Introdução sobre Realidade Aumentada; Introdução ao software OvO Game Webcam; Melhorar o desempenho motor dos alunos, o desenvolvimento do raciocínio lógico, aprimorar a percepção de tempo e espaço através do uso do software; Desenvolvimento de competências cognitivas para novas possibilidades de construção do conhecimento através do uso das mídias e tecnologias e Instrumentalizar os alunos na utilização pedagógica das tecnologias.

O desenvolvimento das atividades iniciou-se com uma breve descrição sobre o que é Realidade Aumentada, elaborando uma explanação da aplicabilidade desse tipo de tecnologia. Explicou-se também o funcionamento do software OvO Game Webcam, demonstrando a diferença da realidade virtual com a realidade aumentada e registrou-se a utilização do software para avaliação dos resultados.

Com base na análise das atividades desenvolvidas foi possível perceber o interesse, o envolvimento e motivação dos alunos nas atividades propostas, além disso, constatou-se uma melhora significativa no desempenho psicomotor dos alunos, no nível de atenção e análise lógica.

A idéia de trabalhar esse projeto justificou-se pelo fato de estarmos vivendo em um mundo repleto de mudanças. Essas mudanças foram aceleradas nos últimos anos, principalmente pelos avanços científicos e tecnológicos que, juntamente com as transformações sociais e econômicas, revolucionaram as formas como nos comunicamos, nos relacionarmos, com as pessoas os objetos e com o mundo ao redor. Encurtaram-se as distâncias, expandiram-se as fronteiras, o mundo ficou globalizado. As novas mídias e tecnologias estão relacionadas com todas essas transformações.

De acordo com DIZARD, et al (2009). O advento das TIC revolucionou nossa relação com a informação. Se antes a questão-chave era    como       ter acesso às informações, hoje elas estão por toda parte, sendo transmitidas pelos diversos meios de comunicação. A informação e o conhecimento não se encontram mais fechados no âmbito da escola, mas foram democratizados. O novo desafio que se abre na educação, frente a esse novo contexto, é como orientar o aluno, a saber, o que fazer com essa informação, de forma a internalizá-la na forma de conhecimento e, principalmente, como fazer para que ele saiba aplicar este conhecimento de forma independente e responsável”. (Módulo Introdutório: Integração de Mídias na Educação/TIC Na Educação, 2009).

Assim sendo, envolver os professores e alunos nesse novo contexto é um grande desafio, porque não se trata somente de ensiná-los a manusear a tecnologia, mas também de indicar caminhos para um novo tipo de produção que pode ser gerada a partir da utilização de novas ferramentas pedagógicas, visando à melhoria do processo ensino-aprendizagem e a inclusão das TICs no cotidiano escolar.

Endereço para acessar o vídeo da execução do projeto: http://videolog.uol.com.br/video.php?id=497301

Texto: Núcleo de Tecnologia Educacional  São Joaquim

REALIDADE AUMENTADA

Realidade Aumentada é definida usualmente como a sobreposição de objetos virtuais tridimensionais, gerados por computador, com um ambiente real, por meio de algum dispositivo tecnológico. MILGRAM, 2004.

Entretanto, esta conceituação é muito geral e só fica clara com sua inserção em um contexto mais amplo: o da Realidade Misturada.

A Realidade Misturada segundo KIRNER, 2004 e MILGRAM, 2004, misturando o real com o virtual, abrange duas possibilidades: a Realidade Aumentada, cujo ambiente predominante é o mundo real, e a Virtualidade Aumentada, cujo ambiente predominante é o mundo virtual.  Pode-se dizer, então, que a Realidade Aumentada é uma particularização da Realidade Misturada. A Figura 1 apresenta o diagrama adaptado de realidade/virtualidade contínua, mostrando as possibilidades gradativas de sobreposição do real com o virtual e vice-versa.

Figura 1 – Diagrama de realidade/virtualidade contínua. MILGRAN, 2004.

A Realidade Aumentada proporciona ao usuário uma interação segura, sem necessidade de treinamento, uma vez que ele pode trazer para o seu ambiente real objetos virtuais, incrementando e aumentando a visão que ele tem do mundo real.  Isto é obtido, através de técnicas de visão computacional e de computação gráfica/realidade virtual, resultando na sobreposição de objetos virtuais com o mundo real. AZUMA, 1993 e BILLINGHURST, 2001.

Além de permitir que objetos virtuais possam ser introduzidos em ambientes reais, a Realidade Aumentada proporciona também, ao usuário, o manuseio desses objetos com as próprias mãos, possibilitando uma interação atrativa e motivadora com o ambiente. BILLINGHURST, 2001 e ZHOU, 2004.

No entanto, para que os objetos virtuais façam parte do ambiente real e sejam manuseados, deve-se utilizar um software com capacidade de visão do ambiente real e de posicionamento dos objetos virtuais, além de acionar dispositivos tecnológicos apropriados para Realidade Aumentada.

Apesar de grande parte dos dispositivos utilizados em um ambiente de Realidade Virtual possam ser utilizados em ambientes de Realidade Aumentada, existem casos onde é necessário que haja algumas adaptações. Por conseguinte, as principais diferenças encontradas entre esses dispositivos tecnológicos estão situadas nos displays e rastreadores.

OVO WEBCAM GAME

O OvO é um jogo que não utiliza controles apenas a webcam,  e pode ser baixado e utilizado por qualquer pessoa. A Realidade Aumentada é parte do conceito por trás do OvO, e tem aplicações diversas também em outras áreas. Para utilizar o OvO, configure a sua webcam seguindo o tutorial do jogo. É bem simples e não gasta mais do que alguns minutos. O mais importante é colocar em webcam em um local que visualize seu corpo da cintura pra cima, especialmente os braços. Após isto, é só diversão.

A versão de demonstração permite apenas 1 hora de jogo, o que em geral acaba sendo mais de 3 horas de tempo, pois só conta o tempo realmente jogado e não o tempo escolhendo as opções de jogo ou parado em frete à câmera. Entre as brincadeiras disponíveis, está a de bolhas (no qual você deve estourá-las com as mãos), o Ataque dos Asteróides (no qual você deve destruir meteoros no melhor estilo árcade antigo) e o Jogo de Espelhos (que aplica efeitos de espelhos nas imagens da webcam).

OvO não utiliza nem o mouse nem o teclado do seu computador. Sua câmera funciona como um sensor de movimentos. Você se mexe, o jogo interpreta e você avança no desafio. Antes de começar, você passa por um breve tutorial que explica o posicionamento correto diante da câmera e como utilizar os botões. Lembre-se que o ambiente utilizado deve ter condições boas de luz (nem escuro, nem claro) e você deve evitar qualquer tipo de movimento ao fundo. Em alguns momentos, você vai precisar usar o mouse. Um ícone no canto superior esquerdo vai indicar esta necessidade. A qualquer momento, você pode sair do jogo, através da tecla “Esc”.

Cada um dos 11 desafios tem três níveis de dificuldades (fácil, médio e difícil). Pratique em todos para manter o recorde total. OvO pode ser jogado em português e suas opções de configuração incluem volume, resolução da tela, acompanhamento dos resultados e configurações da câmera. Opção de download: http://www.baixaki.com.br/download/ovo.htm.

Figura 2 – Imagens do Software OvO Webcam Game.

REFERÊNCIAS

AZUMA, R. T. Tracking Requirements for Augmented Reality, Communications of the ACM, 36(7):50-51, July 1993.

BILLINGHURST, M. et al. The MagicBook – Moving Seamlessly between Reality and Virtuality. Computer Graphics and Applications, 2001. 21(3), 2-4. Disponível em http://www.hitl.washington.edu/publications/r-2002-29/r-2002-29.pdf.  Acesso em 30 de março de 2005.

BOMAN, D. K. International Survey: Virtual Environment research, IEEE Computer, 28(6):57-65. Junho. 1995.

FLORES, Angelita Marçal. A Informática na Educação: Uma Perspectiva Pedagógica – Monografia. Universidade do Sul de Santa Catarina, 1996.

KIRNER, C. TORI, R. Introdução à Realidade Virtual, Realidade Misturada e Hiper-realidade. In: Claudio Kirner; Romero Tori. (Ed.). Realidade Virtual: Conceitos, Tecnologia e Tendências. 1ed. São Paulo, 2004, v. 1, p. 3-20.

LIDERANÇA, GESTÃO E TECNOLOGIAS: para melhoria da educação no Brasil. São Paulo. PUC-SP / Microsoft, 2006.

MEC/SEED, Introdução à Educação Digital: Manual do Formador, 2008.

MEC/SEED, Curso Tecnologias na Educação: Ensinando com as TICs, 2008.

MEC/SEED, Mídias na Educação: Módulo Básico – TV e Vídeo, 2009.

MEC/SEED, Mídias na Educação: Módulo Introdutório – Integração de Mídias na Educação. TIC Na Educação, 2009.

MILGRAM, P. et. al. Augmented Reality: A Class of Displays on the Reality-Virtuality Continuum.  Telemanipulator and Telepresence Technologies, SPIE, V.2351, 1994.

PARAMETROS CURRICULARES NACIONAIS: Terceiro e quarto ciclos do ensino fundamental: Introdução aos Parâmetros Curriculares Nacionais. Secretaria de Educação Fundamental. Brasília: MEC/SEF, 1998.

SALTO PARA O FUTURO/TV ESCOLA, Educação e Tecnologias da Informação e Comunicação: DVD 09.

SANTA CATARINA. Proposta Curricular de Santa Catarina: Estudos Temáticos. Florianópolis: IOESC, 2005.

ZHOU, Z. et al. Interactive Entertainment Systems Using Tangible Cubes, Australian Workshop on Interactive Entertainment, p. 19-22. 2004.

Me apetecía hacer arroz integral por lo sano que es, pero siempre que lo intentaba me quedaba duro o necesitaba una cocción muy larga. Hasta que descubrí que hay que ponerlo en remojo… Si se tiene en remojo toda la noche del día antes, la cocción se acorta mucho y está más sabroso, mucho más que el arroz blanco normal. El arroz integral tiene muchas más vitaminas y minerales que el arroz blanco, con lo que vale la pena acostumbrarse a cocinarlo. Yo creo que a partir de ahora lo haré a menudo, me ha encantado el sabor.

Ingredientes (2 personas)

• 1 vaso de arroz integral en remojo el día antes
• Caldo de verdura (mejor si es casero)
• Escalivada de verduras
• 1 puerro
• 1 diente de ajo
• Aceite de oliva virgen
• Sal entera
• Pimienta negra recién molida
• Chile picante (opcional)

Elaboración:

Limpiar bien el puerro de restos de tierra, haciendo un corte en cruz en el extremo verde y limpiando bien bajo el grifo. Cortar en rodajas finas y pochar tapado en una cacerola. Cortar un diente de ajo en rodajas y pochar con el puerro. Añadir líquido si es necesario para que no se pegue. Una vez pochado, añadir una escalivada de verduras al gusto. Yo aproveché una escalivada que había hecho unos días antes de berenjena, pimiento rojo y cebolla, que tenía cubierta de aceite de oliva en la nevera. Se pueden utilizar otras verduras, según el gusto de cada uno (alcachofas, pimiento verde..). Añadir las verduras al puerro y remover bien, añadir entonces el arroz lavado y escurrido, y añadir el triple de su volumen en agua o caldo de verduras. Yo le añadí un chile picante para darle un toque. Añadir un poco de sal y pimienta negra. Reducir el fuego al mínimo, y dejar cocer destapado unos 30 minutos, añadir más caldo si es necesario para que no se pegue. Comprobar la cocción del arroz, si está blando tapar y dejar tapado unos 10 minutos. Servir caliente, aunque al día siguiente estará delicioso, con los sabores más asentados.

"Recovering? Who said I was recovering?"

I was just watching some sessions from 2004’s Emerging Theological Conversation that I attended at All Souls PCA Church in Decatur with Jasmin and Seth in the fall of 2004 – some five years ago. Walter Brueggemann was the presenting scholar, and Brian McLaren, Tim Keel, Troy Bronsink and others were hosting the dialogues with him (Yes, ladies, there were lots of dudes on stage back in 2004…we got better). It was the first time I’d met Troy; the second time I’d met Chris Seay I believe, and the third time I’d met Brian – I got up the courage to approach Brian afterward and ask him if he needed any editorial feedback, and to my delight & surprise I got to informally work on The Last Word and the Word After That. Good times.

Grrr. Why won't Google Videos format in WordPress?

Soo, yeah. It was at this conference that Brueggemann presented his 19 Theses:

1.     Everybody lives by a script. The script may be implicit or explicit. It may be recognized or unrecognized, but everybody has a script.

2.     We get scripted. All of us get scripted through the process of nurture and formation and socialization, and it happens to us without our knowing it.

3.      The dominant scripting in our society is a script of technological, therapeutic, consumer militarism that socializes us all, liberal and conservative.

4.     That script (technological, therapeutic, consumer militarism) enacted through advertising and propaganda and ideology, especially on the liturgies of television, promises to make us safe and to make us happy.

5.     That script has failed. That script of military consumerism cannot make us safe and it cannot make us happy. We may be the unhappiest society in the world.

6.     Health for our society depends upon disengagement from and relinquishment of that script of military consumerism. This is a disengagement and relinquishment that we mostly resist and about which we are profoundly ambiguous.

7.     It is the task of ministry to de-script that script among us. That is, too enable persons to relinquish a world that no longer exists and indeed never did exist.

8.     The task of descripting, relinquishment and disengagement is accomplished by a steady, patient, intentional articulation of an alternative script that we say can make us happy and make us safe.

9.     The alternative script is rooted in the Bible and is enacted through the tradition of the Church. It is an offer of a counter-narrative, counter to the script of technological, therapeutic, consumer militarism.

10.  That alternative script has as its most distinctive feature, its key character – the God of the Bible whom we name as Father, Son, and Spirit.

11.  That script is not monolithic, one dimensional or seamless. It is ragged and disjunctive and incoherent. Partly it is ragged and disjunctive and incoherent because it has been crafted over time by many committees. But it is also ragged and disjunctive and incoherent because the key character is illusive and irascible in freedom and in sovereignty and in hiddenness, and, I’m embarrassed to say, in violence – [a] huge problem for us.

12.  The ragged, disjunctive, and incoherent quality of the counter-script to which we testify cannot be smoothed or made seamless. [I think the writer of Psalm 119 would probably like too try, to make it seamless]. Because when we do that the script gets flattened and domesticated. [This is my polemic against systematic theology]. The script gets flattened and domesticated and it becomes a weak echo of the dominant script of technological, consumer militarism. Whereas the dominant script of technological, consumer militarism is all about certitude, privilege, and entitlement this counter-script is not about certitude, privilege, and entitlement. Thus care must betaken to let this script be what it is, which entails letting God be God’s irascible self.

13.  The ragged, disjunctive character of the counter-script to which we testify invites its adherents to quarrel among themselves – liberals and conservatives – in ways that detract from the main claims of the script and so too debilitate the focus of the script.

14.  The entry point into the counter-script is baptism. Whereby we say in the old liturgies, “do you renounce the dominant script?”

15.  The nurture, formation, and socialization into the counter-script with this illusive, irascible character is the work of ministry. We do that work of nurture, formation, and socialization by the practices of preaching, liturgy, education, social action, spirituality, and neighboring of all kinds.

16.  Most of us are ambiguous about the script; those with whom we minister and I dare say, those of us who minister. Most of us are not at the deepest places wanting to choose between the dominant script and the counter-script. Most of us in the deep places are vacillating and mumbling in ambivalence.

17.  This ambivalence between scripts is precisely the primary venue for the Spirit. So that ministry is to name and enhance the ambivalence that liberals and conservatives have in common that puts people in crisis and consequently that invokes resistance and hostility.

18.  Ministry is to manage that ambivalence that is equally present among liberals and conservatives in generative faithful ways in order to permit relinquishment of [the] old script and embrace of the new script.

19.  The work of ministry is crucial and pivotal and indispensable in our society precisely because there is no one [see if that’s an overstatement]; there is no one except the church and the synagogue to name and evoke the ambivalence and too manage a way through it. I think often; I see the mundane day-to-day stuff ministers have to do and I think, my God, what would happen if you took all the ministers out. The role of ministry then is as urgent as it is wondrous and difficult.

It’s interesting that what disturbs us sometimes the first time we hear it ends up comforting us the next time we hear it. More explosively than his challenging theses, it was at this conference that Brueggemann posits that  “God is a recovering practitioner of violence.” As Geoff Holsclaw summarizes – “By this he means that God used to think violence was a good idea, but then gave up on it. However, like all addicts, He has relapses. Of which the cross is either the final deliverance, or another relapse.” Of course this is potentially disconcerting, as we don’t like to imagine the repentance of God – and yet, this is precisely what is suggested in Jesus’ baptism in the Jordan (thanks, Jack Miles!). Incarnation inaugurates a genuine new-ness in God’s new covenant with humanity & cosmos. As Geoff continues, “Concerning faith and knowledge, Brueggemann says: “We all have a craving for certitude, but the gospel is all about fidelity.” By this he means that certitude is an epistemological category while fidelity is a relational one. And the way of the Cross is to depart from our certitude, to die to our answers/desires/scripts.”

Part of the ‘inner reflex’ is Centering Prayer is letting go. For 20 minutes twice a day, it’s a continuous letting go of thoughts and emotions that well up inside – kind of like a fisherman catching fish but not to eat – just for fun. He’s sitting in a boat (the mind) and his pole rests in the water (the field of consciousness). Little fish (thoughts, ideas, emotions) come up and nibble on the line (ordinary awareness) – the fisherman doesn’t shoot the fish with a revolver or cut the line. Instead, he pulls the little fish up, but doesn’t keep them in the boat – it’s catch & release.

Catch and release, catch and release, gently, graciously – because you recognize that even the lake is situated in a much larger ecosystem (God). You can let go because the earth is abundant; you will be fed. Centering Prayer is a journey of trust in God, even on the unconscious level, where all kind of mis-trustful thoughts bubble up to the surface. The life centered in surrender to & trust in God is a life of profound peace and productivity – and our Scriptures attest, in a myriad of ways, that such trust (faith) ‘pleases God.’ But when we’re faced with the disturbing truths that Brueggemann elucidates – God’s irascibility for instance – what do we do?

There are two ways to do handle this. One is the way of definitive, forceful – almost violent – denial that there is (or has ever been) anything troubling in God’s character or actions. It’s the route of trusting God via suppression.

But there is another route – more painful, more adult, more complex – but I think it can still end in deeply-rooted, childlike trust. It’s a path that I’ve learned from many guides over the years, including Bruggie Baby (sorry for the familiarity, but it’s really hard typing his name over and over again), Meister Eckhart, the Jewish scholar Richard Elliot Friedman in The Hidden Face of God, Jack Miles in his Christ: A Crisis in the Life of God, ‘deeper life’ missionary and teacher Norman Grubb, and the process theologians that Tripp Fuller is getting me to read (like his professor Philip Clayton of Transforming Theology) or listen to & he and Chad Crawford’s uber-awesome podcast Homebrewed Christianity – all refined in the daily, simple crucible (quite actually) of centering prayer as taught by Contemplative Outreach and particularly Cynthia Bourgeault. (Did you read that paragraph, Ken Silva? It was practically tailor-written for you, LOL. If you don’t write about me, Discernmentalist Mafia will!)

And this is the path: As Grubb proposes a radically panentheistic reading of Holy Writ, there is only One Person in the Universe. (Y’know, like “I Am the Lord your God, there is no Other?”) Creation unfolds inside of God. And within this unfolding, it moves from gross to subtle to causal (sorry, had to throw a little Integral theory in here) – meaning that God once walked around and acted, anthropomorphically, as a human being. Gradually across the narrative shape of the Hebrew Bible, God began to withdraw God’s conscious presence in this way – “I will hide My face from them, and see what their fate may be.” God goes from walking around earth to appearing via angelic intermediaries; to public miracles, to dreams and visions and prophets, to private subjective experiences to interpretations written out in a Book. In Ruth and Esther, God is scarcely mentioned at all. (God then repeats this process again in Jesus – but the same progression from overt to subtle takes place on the pages of the New Testament and in Church history) We could lament this move as somehow connected to God punishing us; withheld manifest presence as a result of our sin or some such thing. On the other hand, what if we as a human race are growing up, maturing, and therefore God appears to us in more mature ways? In this way, God is very actively involved in our history as a parent, but then gives us space to get older – not becoming more distant, but in fact closer than our very breath. God’s presence moves from the obvious to the sublime. (Which would explain, to me, why Monotheistic Western religion – in the form of Judaism, Christianity, and Islam – starts out very concrete-operational in its orientation and almost inevitably moves to the mystical. The majority adherents might not make that leap, but it undeniably does seem like a leap forward.)

Now, here’s the same thought from another trajectory: God influences us, that we’ve always known; but what if we – the sum total of we, human and non-human life alike – influence God? If we’re bound up in him, marked off in God before our conception, our learning and growing is God’s learning and growing – what if? I don’t mean to rehash the entire Open Theism vs. Calvinism debate of the 1990s here, but I think that it’s possible to simultaneously hold that God is good, wise, and powerful while also affirming the ability of God to learn and (even) change God’s mind – we see so many examples of this in the narrative of Scripture, that it seems fool-hardy to deny this in order to preserve our cherished Greco-Roman structured systematic theologies.

So, today, in a secular age, we affirm that God is true and real, but we wrestle with what this means. We stake our lives on the goodness of God, but we recognize that ‘goodness’ might be different today, as it truly seems to be if you’re looking at Covenantal unfolding in Scripture. This just seems developmentally true: If you’re someone who, like me, is committed to peace and justice work today but grew up watching the 700 Club approvingly as a kid, you’ve experienced the dissonance that God, just possibly, has experienced: What made perfect sense in the 1980s seems cruel and inhuman today. And this is precisely what Abraham and Moses are recorded as having argued to YHWH some 4,000+ years ago: “Don’t wipe out this-or-that people, LORD; it’s bad PR. It does not magnify the glory of Your Name; it does not add to the praise of Your reputation.” Sometimes, YHWH did what he was going to do anyway; sometimes, he listened and changed course.

What does this have to do with our lives today? Is this a wildly unstable theology of God? Is such a changeable God not worthy of worship? I don’t know about that. I think that, if the evangelical mantra is true, and we can indeed have ‘a personal relationship with G-D,’ then this relationship is a genuine one with real give-and-take, real learning on both sides. I think that I can be an orthodox Trinitarian Christian with a high Christology, and still hold that the Universe is one important aspect of the unfolding of God – and that we are the co-unfolding of God within God. And that we recognize this unfolding, and respond to it, and even initiate its furtherance of it, on a deep, nourishing level when we learn to trust the God Who Is – as opposed to the fantasy God whom we fondly wish Would Be. This path is more difficult – but this is real trust.

Watch or listen to the complete 2004 Emergent Theological Conversation with Walter B. here.

El telescopio de rayos gamma de la ESA, INTEGRAL, resuelve uno de los misterios sobre la formación de antimateria en el centro galáctico

La antimateria no es sólo un término de ciencia ficción. Las partículas de antimateria se crean y se destruyen cotidianamente en los aceleradores de partículas y también en nuestra galaxia. En las regiones centrales de la Vía Láctea se produce abundantemente antimateria. Los astrónomos estudian este proceso desde que detectaron su existencia, en la década de los setenta. El telescopio de rayos gamma de la Agencia Europea del Espacio (ESA), INTEGRAL, ha resuelto ahora uno de los misterios relacionados con la formación de antimateria en el centro galáctico.

Un positrón es la antipartícula del electrón, es decir, una partícula que tiene la misma masa que el electrón y la misma carga, aunque de signo opuesto. Las leyes de la física nos dicen que si un electrón y un positrón colisionan, se aniquilan, y del proceso resultan dos o más fotones. En los casos en que el positrón y el electrón en colisión no sean partículas muy energéticas, el resultado suele ser la emisión de dos fotones, cada uno con una energía igual a la energía en reposo del electrón (o del positrón, no olvidemos que sus masas son iguales), es decir 511 kelectronvoltios (keV).

La detección de radiación con esta energía, que cae en el dominio de los rayos gamma, se considera una señal inequívoca de que está teniendo lugar la aniquilación de electrones y positrones, es decir, de materia y antimateria. Y ésa es justamente la emisión que se detecta en el centro de la Vía Láctea. Se sabe que es un proceso relacionado con las explosiones de supernova o con estrellas muy masivas. La principal fuente de positrones en la Vía Láctea es el decaimiento radiactivo de isótopos de níquel (56Ni), titanio (44Ti) y aluminio (26Al), que han sido expulsados al medio interestelar durante las explosiones de supernovas o por vientos estelares de las llamadas estrellas Wolf Rayet, muy masivas.

54 millones de segundos

Los instrumentos del satélite INTEGRAL detectan precisamente rayos gamma. El análisis de 54 millones de segundos de observación realizados por INTEGRAL ha permitido elaborar un mapa detallado de las zonas de emisión de radiación de 511 keV en la Vía Láctea. Así se ha visto que la emisión se concentra fundamentalmente en la región central de nuestra galaxia, pero también se detecta el disco galáctico. La emisión en el disco no es simétrica, es decir, la cantidad de radiación emitida no es la misma a uno y otro lado del centro de la galaxia.

Pero aún hay más. La diferencia de luminosidades entre el centro y el disco galáctico es cuatro veces superior a la diferencia entre la densidad de supernovas (y por tanto de la producción esperada de positrones) en una y otra región. Es decir, en función de la radiación emitida en ambas regiones, cabría esperar que en el centro de la galaxia se detectaran más supernovas que en el disco. Y no es así. ¿A qué se deben entonces las diferencias en la cantidad de antimateria? ¿Qué hay que no encaja en la teoría? Estos hallazgos obligaron a los expertos a revisar sus teorías sobre la producción de positrones.

Más antimateria en el centro

Finalmente, los astrónomos han dado con la solución al interrogante de los positrones galácticos. Una de las hipótesis de partida suponía que el positrón, al ser una partícula cargada, se vería afectado por los campos magnéticos en nuestra galaxia, y no sería capaz de viajar muy lejos de las zonas donde había sido generado antes de ser aniquilado. Es decir, detectar radiación de 511 keV en regiones donde no hay fuentes conocidas de positrones implicaría la existencia de otras fuentes de producción de positrones, no consideradas hasta el momento. En realidad, este planteamiento no es válido: no es correcto suponer que los positrones no pueden alejarse de las zonas donde fueron creados. Los positrones sí pueden viajar grandes distancias en la galaxia, porque la interacción con fluctuaciones magnéticas no es tan intensa como para afectarles significativamente.

www.elpais.com

¿Por qué hay más materia que antimateria?

Uno de los principales misterios de la física es por qué el universo observable está hecho en su mayor parte de materia. La teoría dice que en el universo temprano, muy poco después del Big Bang, las cantidades de materia y antimateria debieron de estar en equilibrio; algo debió de ocurrir para que la mayor parte de la antimateria decayera o fuera aniquilada. La existencia de la antimateria no fue confirmada experimentalmente hasta 1932. Los rayos cósmicos de alta energía que impactan en la atmósfera terrestre generan cantidades pequeñas de antimateria. También en los aceleradores de partículas, como el LHC que comienza a ponerse en marcha en el CERN, cerca de Ginebra, se produce antimateria.

matematika

Hadoooh!! dejavu banget deh sama materi ini. Ada kali 2 minggu terus berkutat dengan integral?

haks..haks…tadi siang hampir mual – mual waktu ngasih materi. huahaha…rasanya berualng terus dan terus…

huaaaa..butuh liburan apa ya? butuh libur dari matematika kali yaaaa? huhuhu…cari apa ya yang baru biar refesh..

eh, tulisan saya  bagus juga ya? hihihi..

I just finished my morning ROM – whew! It always leaves me gasping & panting. And no wonder – after four minutes on the ROM, your body is gasping for oxygen. This helps burn fat. As ROm distributor Alf Temme puts it:

Most everyone believes (incorrectly so) in the myth that a cardio workout requires at least 20 to 45 minutes per day. The truth is that if you want to improve strength, flexibility and cardio vascular endurance, that you must do slight damage to each of these systems by putting a slight overload on them. An overload on the muscles will create micro tears in the muscles that will in the repair process cause the muscles to become stronger. An overload on the tendons will create small damage by creating a very mild tendonitis and that will create more flexibility during the healing process of the tendonitis. An overload on the cardiovascular system is measured by way of total oxygen consumption during an exercise period. It can be low oxygen consumption during a long period of time or a very high oxygen consumption during a short period of time to reach the overload. An added advantage of a high oxygen consumption during a short time is that the length of time required for a cardiovascular workout becomes exponentially shorter with a linear increase of oxygen consumption. Oxygen consumption is expressed in milliliters of oxygen per kilogram of body weight per minute (mlO2/kg/min). With conventional forms of exercise it is nearly impossible for the untrained general public to reach the high levels of oxygen consumption required for a short and effective cardio workout. With the ROM machine untrained individuals will easily reach the very high levels of oxygen consumption that require only minutes for an effective aerobic workout that yields the same or better cardiovascular benefits than the conventional 20 to 45 minute aerobic workouts practiced by the general public.

This is certainly the way my body feels it. Particularly after the lower-body ROM workout. On those days if I’m especially gasping, I’ll drink a glass of water infused with ChlorOxygen – a chlorophyll concentrate that brings oxygen to the blood. I hope this isn’t cheating, because it feels great – it’s like the liquid is breathing within me. I also drink copious amounts of ChlorOxygen-infused water whenever I’m in the mountains of Colorado.

Let be positive numbers with their sum equal to 1. Prove that .

Solution: The given sum is simply a Riemann sum for the function , therefore the sum is strictly smaller than . From this observation, is the least value for the constant in the right hand side for which the equality remains always true.

I will try to find an elementary solution, since the problem was given in an olympiad for highschool.

Riemann Integral

Der TI-Voyage200, wie er an vielen Schulen in Deutschland eingesetzt wird, kann zwar sicherlich Integralrechnung, aber wir wollen ihm einmal ein bisschen mehr beibringen:

Wir fassen dazu das Integral abweichend von der Definition des Standardintegrals als Summe der Flächeninhalte von Rechtecken auf, die zwischen Funktion und Abszisse “gequetscht” werden. (Riemann-Integral)

Die Summe aller Rechtecksflächeninhalte ist, wenn man für die Höhe der Rechtecke den Funktionswert in der Mitte der Rechtecksbreite annimmt, gegeben durch:

B bezeichnet die Integrationsobergrenze, a die Integrationsuntergrenze und n die Anzahl der Rechtecke. Wir wollen dem Rechner nun eine Funktion beibringen, die den Flächeninhalt in Abhängigkeit von a,b und n angibt. Dazu bilden wir von dem gesamten Term den Grenzwert für n gegen p, damit wir für n sowohl jede reele Zahl als auch unendlich annehmen können:

Nun können wir obigen Term unter i(a,b,p) abspeichern, wobei p nun die Anzahl der Rechtecke ist, für ein exaktes Ergebnis also unendlich betragen muss.

Rotationskörper

Nehmen wir nun als Körper unter der Abszisse keine Rechtecke, sondern Zylinder an, um einen Körper zu kreieren, der aussieht, wie die zwischen Graph und x-Achse entstandene Fläche, wenn sie um die x-Achse rotiert, so können wir den obigen Term mit der Formel für das Volumen eines Zylinders () abändern (bemerke und ):

Abgespeichert unter v(a,b,p) erhalten wir nun also eine allgemeine Funktion für die Berechnung des Volumens des Rotationskörpers.

This was originally posted on Integral Life. The topic is how the integral community may creatively engage the mainstream. It turned out to be a bit of a critique as well. Feedback here or at integral life is much appreciated!

• To sum up everything I whole heartedly feel: Focus on the content, not the framing of integral. This means that yes, you can express integral’s heart without its maps. Maps are secondary, you’re standing in the territory! Come back down from the mountain and challenge yourself to speak from the heart. The maps are tools, not crutches (or bedrocks, for that matter). I’d like to see a more organic-oriented integral, focused on cultivating and engaging the culture without first needing AQAL, SD, etc, etc. If used up front, those can serve as a barrier rather than a stepping stone. Some people may like maps and are quickly oriented to them, but this is not the most universal approach. Integral is more than an “operating system,” because we are vital-systems, messy, non-linear, emergent. Let’s explore new ways to express what integral means!

• So, “more bottom” up approaches would keep the current “top down” approach (utilized by the theory and the websites, business, etc) in a healthy, vibrant balance. Roots and branches!

• It would be nice to see the academic journal use Open Access. This would encourage more contribution and be utilizing the changing cultural/collaborative atmosphere the internet is cultivating (like twitter).

• I really don’t want to sound outspoken or overly critical, though I do feel some things that are going on in this particular integral community might be masking the valuable content. A more open-source approach might help the integral community evolve. For example, one good idea by CoreIntegral, is to try to reach out without the complex methodology and linguistics that come with Wilber’s integral. By reaching out more, integral folks are learning new ways to communicate, and also limitations they may not have been thoughtful of. I know this is happening unofficially on twitter, or other sites, but it’d be nice to see if Wilber and the Integral organization officially engage these ideas.

• Oh, I know this is an oldie, but I’d love it if Wilber blogged.

I don’t mean to belittle the complex theory and “mapping” that Wilber and subsequent theorists have done. Not at all. I think mapping and navigating have validity, but that doesn’t mean this is the universal approach that will “spark” this emergent consciousness in the mainstream. That will take time, trial and error, evolution of our own methods and development of new ones. I often think of Wilber as someone (Like many of the earlier theorists) who has paved the way. By all means pioneers. Sometimes it just takes future catalysts to help that first spark become a flame.

Alright, I hope everyone doesn’t eat me alive!

[Note: I've also been told that embracing more "open source" and collaborative methods is really just articulating a shift from linear "rational/orange" to "green" meshwork emergence in civilization. Integral is already "past" that so I should give it more credit. This is a good point but it also seems partial. If this is the way society is going, then using the "mapping" language we would be wise to start utilizing these "green" networking tools.

As far as the theory goes, is IOS too top heavy? Are we drowning out the experiential/spiritual intimacy? Is the navigation system too logical/rational and less heart-felt/organic/intuitive? I'd like to discuss that with everyone, or maybe save it for an upcoming post.]

Range-of-motion results this week:

• Overall weight: 255
• Bodyfat: 28.3%%
• Muscle: 34.5%

For the whole (health) story-to-date, go here!