Search results for 'Computers and civilization' (try it on Scholar)

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  1. Harold J. Morowitz (1999). Books and Software Reviews-The New Renaissance: Computers and the Next Level of Civilization. Complexity 5 (2):35-35.
     
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  2. Harold J. Morowitz (1999). The New Renaissance: Computers And The Next Level of Civilization by Douglas S. Robertson. Complexity 5 (2):35-35.
  3. Michio Kaku (1997). Visions: How Science Will Revolutionize the 21st Century. Anchor Books.
    In a spellbinding narrative that skillfully weaves together cutting-edge research among today's foremost scientists, theoretical physicist Michio Kaku--author of the bestselling book Hyperspace --presents a bold, exhilarating adventure into the science of tomorrow. In Visions, Dr. Kaku examines in vivid detail how the three scientific revolutions that profoundly reshaped the twentieth century--the quantum, biogenetic, and computer revolutions--will transform the way we live in the twenty-first century. The fundamental elements of matter and life--the particles of the atom and the nucleus of (...)
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  4.  18
    Donna Jeanne Haraway (1997). Modest₋Witness@Second₋Millennium.Femaleman₋Meets₋Oncomouse: Feminism and Technoscience. Routledge.
    Modest_Witness@Second_Millennium. FemaleMan_Meets_OncoMouse explores the roles of stories, figures, dreams, theories, facts, delusions, advertising, institutions, economic arrangements, publishing practices, scientific advances, and politics in twentieth- century technoscience. The book's title is an e-mail address. With it, Haraway locates herself and her readers in a sprawling net of associations more far-flung than the Internet. The address is not a cozy home. There is no innocent place to stand in the world where the book's author figure, FemaleMan, encounters DuPont's controversial laboratory rodent, OncoMouse. (...)
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  5. Philip J. Davis (1986/2005). Descartes' Dream: The World According to Mathematics. Dover Publications.
    Philosopher Rene Descartes visualized a world unified by mathematics, in which all intellectual issues could be resolved rationally by local computation. This series of provocative essays takes a modern look at the seventeenth-century thinker’s dream, examining the physical and intellectual influences of mathematics on society, particularly in light of technological advances. They survey the conditions that elicit the application of mathematic principles; the effectiveness of these applications; and how applied mathematics constrain lives and transform perceptions of reality. Highly suitable for (...)
     
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  6.  12
    Sally Munt (ed.) (2001). Technospaces: Inside the New Media. Continuum.
    In this book, an international team of authors explore themes of depth and surface, of real and conceptual space and of human/machine interaction.
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  7. Peter Schefe & Margaret A. Boden (1993). Informatik Und Philosophie. Monograph Collection (Matt - Pseudo).
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  8.  2
    R. D. Parslow (1981). The Computerized Destruction of Western Civilization. Acm Sigcas Computers and Society 11 (2):16.
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  9.  1
    Gustaf Östberg (1989). What is a Materials Data System? AI and Society 3 (3):220-228.
    During the last two decades considerable efforts have been made to develop computerized data systems for engineering materials. The results have not come up to the expectations of systems that can be used by designers for selecting of materials. Some factors have been recognized as responsible for the slow progress. It has proved difficult, however, for those involved in this development to make use of such information about the systems in question. Conflicts have occurred between different parties involved. It now (...)
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  10.  8
    James Lovelock & Peter Seidel (2003). A Primer of Civilization. World Futures 59 (3 & 4):315 – 318.
    All past civilizations came to an end for various reasons. We should not assume we are different. Besides the possibility of internal decline, there are threats such as the possibility of nuclear war or a sizable asteroid hitting the earth. While community knowledge of social insects is in their genes, ours is in print computers, etc. Loss of access to this knowledge would be catastrophic for future generations. What might be available would be of little help. In the Dark (...)
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  11.  1
    Joe Podolsky (1995). Book Review: Out of Control: The Rise of Neo-Biological Civilization by Kevin Kelly. [REVIEW] Acm Sigcas Computers and Society 25 (3):38-39.
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  12.  63
    Richard Oxenberg, Why Computers Are Not Intelligent: An Argument.
    Computers can mimic human intelligence, sometimes quite impressively. This has led some to claim that, a.) computers can actually acquire intelligence, and/or, b.) the human mind may be thought of as a very sophisticated computer. In this paper I argue that neither of these inferences are sound. The human mind and computers, I argue, operate on radically different principles.
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  13.  83
    John R. Searle (2009). Making the Social World: The Structure of Human Civilization. Oxford University Press.
    The purpose of this book -- Intentionality -- Collective intentionality and the assignment of function -- Language as biological and social -- The general theory of institutions and institutional facts: -- Language and social reality -- Free will, rationality, and institutional facts -- Power : deontic, background, political, and other -- Human rights -- Concluding remarks : the ontological foundations of the social sciences.
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  14.  9
    Herbert Marcuse (1969). Eros and Civilization: A Philosophical Inquiry Into Freud. London,Sphere.
    Contends that Freud's theory of civilization is substantially sociological, and examines the philosophical and sociological implications of key Freudian ...
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  15. Gerard Ahearne (2013). Towards an Ecological Civilization: A Gramscian Strategy for a New Political Subject. Cosmos and History: The Journal of Natural and Social Philosophy 9 (1):317-326.
    While much work has been done theorising the concept of an ecological civilization, the actual transition to an ecological civilization is another matter. One possible strategy for transforming our world from a death-rattle industrial civilization to a life affirming ecological civilization may be found in the later work of Antonio Gramsci. It is argued that as Gramsci became increasingly disillusioned with Soviet communism, he diagnosed its failure as due to the way opposition movements tend to mirror (...)
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  16.  88
    Nicholas Maxwell (1994). Towards a New Enlightenment: What the Task of Creating Civilization has to Learn From the Success of Modern Science. In Ronald Barnett (ed.), Academic Community: Discourse or Discord? Jessica Kingsley
    We face two great probems of learning: learning about the universe and about ourselves as a part of the universe, and learning how to create world civilization. We have solved the first problem, but not the second. We need to learn from our solution to the first problem how to solve the second. That involves getting clear about the nature of the progress-achieving methods of science, generalizing these methods so that they become fruitfully applicable to any problematic endeavour, and (...)
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  17.  23
    Stefano Gualeni (2014). Augmented Ontologies or How to Philosophize with a Digital Hammer. Philosophy and Technology 27 (2):177-199.
    Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel (...)
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  18.  25
    R. G. Collingwood (1992/1984). The New Leviathan, or, Man, Society, Civilization, and Barbarism. Oxford University Press.
    The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels (...)
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  19. Jaroslav Krejčí (2004). The Paths of Civilization: Understanding the Currents of History. Palgrave Macmillan.
    In this ambitious exploration of humanity and civilizations throughout history, major historical events and processes in the history of mankind are looked at in order to understand the "currents" of history. Jaroslav Krejc analyzes the whole history of civilization and considers historical events such as feudalism and the development of science. By bringing both sociological and historical insights to this broad subject, and particular attention to different types of knowledge (such as religion and its impact state law labor and (...)
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  20.  10
    Zhongjiang Wang (2011). Ultimate Concern, Reflection of Civilization, and the Idea of “Man” in Yin Haiguang. Frontiers of Philosophy in China 6 (4):565-584.
    Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing “modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization.
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  21. Albert Schweitzer (1980/1987). The Philosophy of Civilization. Prometheus Books.
    The decay and the restoration of civilization -- Civilization and ethics.
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  22.  8
    Samuel Vriezen (2012). The Poetry of Jeroen Mettes. Continent 2 (1):22-28.
    continent. 2.1 (2012): 2228. Jeroen Mettes burst onto the Dutch poetry scene twice. First, in 2005, when he became a strong presence on the nascent Dutch (...) poetry blogosphere overnight as he embarked on his critical project Dichtersalfabet (Poets Alphabet). And again in 2011, when to great critical acclaim (and some bafflement) his complete writings were publishedalmost five years after his far too early death. 2005 was the year in which Dutch poetry blogging exploded. That year saw the foundation of the influential, polemical, and populistically inclined weblog De Contrabas (The Double Bass), which became a strong force for internet poetry in Dutch in the years to follow. In the summer of that year, a lively debate raged in the aftermath of Bas Bellemans articleDoet poëzie er nu eindelijk toe ?” (“Does poetry finally matter now?”), on a blog specifically devoted to this question. Up to that point, the poetical debate in the Netherlands had largely been confined to literary reviews (which were often subsidized), having become mostly marginalized in more mainstream media, where poetry could be covered by only a small number of so-called authorities. As a result, literary debate had acquired a rather placid quality. Though a variety of camps with different aesthetics could be discerned, most poetical positions shared a general acceptance of poetry as a form of art somewhat apart from fundamental political concerns. Late modernists would pursue subtlety and density of reference. Others would insist poetry was best understood as a form of entertainment that should ideally be accessible and work well on the stage. Still others would insist that poetry is mostly a play with forms. Linguistically disruptive strategies were valued highly by some, but mostly for their aesthetic effect. Values of disinterested playfulness reigned supreme everywhere. Any idea that poetry could be a field in which one confronts politics and the world was decidedly marginal. This led to a climate in which most attempts at polemics were DOA, often based on far too superficial positioning and analysis. The greatest polemical debates were revolving around the question of whether poetry should be difficult or easy, with both camps defining their ideas of difficulty and accessibility in ways that were so utterly shallow as to make the entire point moot. Debates were performed, rather than engaged with. It was a postmodern hell of underarticulated poetics. Half-consciously, people were yearning for new forms of criticism that could put the oomph back into poetry. Weblogs provided for ways to explore debate directly outside of the clotted older channels of the reviews and the newspapers. Bellemans essay and the resulting online activity had shown that there was a widespread eagerness to take poetry more seriously as a social art form. It was in this environment that Mettes started his remarkable project Dichtersalfabet . At that moment, Mettes was active mostly in academic circles, having become noted at Leiden University as a particularly gifted student of literary theory. Within the Netherlands, the field of literary theory has a very odd relationship to literature as it is practiced in the country. Academic theory tends to have a mostly international view and engage with international debates of cultural criticism, literary theory, and philosophy, with academics often publishing in English and attending conferences around the world. Literature itself however is much more concerned with domestic traditions. Consequently, in the Netherlands, there exists a language gap between academic theoretical practice (as it is studied in the literary theory departments) and literary practice (which, academically, gets studied in specialized departments of Dutch literature). The Dichtersalfabet can be seen as Mettess attempt to close this gap. It is also an attempt to bridge the divide between theory and practice, in which he could apply his theoretical knowledge in a very unorthodox and unacademic critical mode that moreover could reach far beyond the domain of conventional criticism. Mettess goal was to trace a diagonal through Dutch poetic culture, tostranglewhat he perceived to be its dominant oppressive traditions of agreeable irrelevance, in order to see whatever might be able to survive his critical assaults. But he could only do so by means of a very serious engagement with poetry itself. To this end, he would go systematically through the poetry bookshelf of the Verwijs bookshop (part of a mainstream chain of booksellers) in The Hague, buying one publication per blog item, starting from A and working his way through the alphabet, reading whatever he might encounter that way in the restaurant of the HEMA store (another big commercial chain in the country). He would subsequently write down his reading experiences, refraining however from trying to write a nuanced book review. Rather, he would write about anything that caught his attention and sparked his critical interest. This way of working would yield vast, at times somewhat rambling, dense, lively, and generally brilliant essays, in which he held no punches. He never hesitated to pull out his entire arsenal of concepts from the international theory traditions, while never degenerating into mere academic exercise and pointless intertextualities. The attempt was rather to live the poetry that he read, and to engage it with the full range of political, academic, cultural, and personal references that he had at his disposalall that composed the individual named Jeroen Mettes as a reader. Often what he wrote would not be according to the standards of what we usually think of as a critical review of a book of poetry. Sometimes he would even be a little sloppy in his judgments of poets or representations of the books he read, for example by basing an entire essay on the blurb of a book rather than its poetry content. But what he did was always brilliant writing nonethelessvirtuoso riffs on poetic fragments randomly found within capitalist society, exposing an incisive and insistent poetical sensibility. Mettes read poetry for political reasons, to see whether poetry could offer him a way to deal with a political world he detested. The right-wing horrors of the Bush years, the Iraq war, and the turn of Dutch public opinion towards ever more conservative, narrow-minded, and xenophobic views alongside a complete failure of the political left to present any credible alternative, were weighing heavily on the times in which Mettes reported on his reading. Poetry was to measure this world, diagram it, to lay bare its inconsistencies and faults, to indicate where lines of flight might be found. Amid the ruins of a world wrecked by imperialist policies, corporate capitalism, and doctrinal neoliberalism it would have to show the possibility of a new community. And it was, through its rhythmical workings, to release the reading subject from his confinement to ideologically conditioned individuality and lead him into the immanent paradise of reading. The stakes were high. Much higher than anything Dutch poetry had seen for many years. Mettess blog was widely read from the start. His posts sparked lively debates. Some of these subsequently led to the publication of extensive essays on a few key poets in some literary journals, particularly Parmentier and the Flemish journal yang , for which Mettes would become a member of the editorial board, a few months after starting the Dichtersalfabet . shrink)
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  23. Corey Abel (2011). Oakeshott’s Wise Defense: Christianity as A Civilization. In The Meanings of Michael Oakeshott's Christianity.
    This paper for the first time reveals Oakeshott' early interest in writing a work of Christian apology. This "apology" was conceived in accordance with Oakeshott's religious modernism. Since Oakeshott never completed a formal apology, the author explores some early essays in which parts of the apologetic project are reflected, and then goes on to race the religious themes present in many of Oakeshott's published work. In conclusion, it is suggested that Oakeshott maybe understood as offering a concept of civilization (...)
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  24.  15
    Brett Bowden (2009). The Empire of Civilization: The Evolution of an Imperial Idea. University of Chicago Press.
    From the Crusades to the colonial era to the global war on terror, this sweeping volume exposes “civilization” as a stage-managed account of history that ...
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  25. M. de Wulf (1922/2005). Philosophy and Civilization in the Middle Ages. Dover Publications.
    This classic study by a distinguished scholar surveys the major philosophical trends and thinkers of a vital period in Western civilization. Based on Maurice DeWulf's celebrated Princeton University lectures, it offers an accessible view of medieval history, covering scholastic, ecclesiastic, classicist, and secular thought of the twelfth and thirteenth centuries. From Anselm and Abelard to Thomas Aquinas and William of Occam, it chronicles the influence of the era's great philosophers on their contemporaries as well as on subsequent generations.
     
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  26. Edgar L. Eckfeldt (2011). The Christian Legacy: Taming Brutish Human Nature in Western Civilization. Life Wisdom Books.
    A people divided -- Impact of science -- The physical world and its life forms -- Human beginnings -- Our animal instincts -- An inward look -- Emergence of civilization -- Flaws in civilizations -- Brutal despair in ancient Rome -- Persistent cruelty -- The search for ethics in antiquity -- Ecclesiastical search for ethics in Christianity -- The Gospel's ethical impact -- Ethical impact in multi-invaded Britannia -- Ethical impact in seeking freedom -- Rather humanitarian Britain -- Rather (...)
     
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  27. Maurice M. Eisenstein (1999). Phenomenology of Civilization: Reason as a Regulative Principle in Collingwood and Husserl. Upa.
    Phenomenology of Civilization explores the philosophy of Edmund Husserl and R.G. Collingwood, two of the most influential philosophers of the twentieth century. Husserl founded phenomenology, which has had a direct effect on contemporary philosophy, and Collingwood, though less formally known, is still one of the most commonly read twentieth century philosophers. Maurice Eisenstein examines their work in relation to recent philosophy, particularly focusing on existentialism, Heideggerian phenomenology, and postmodernism. He brings these two philosophers together because they were contemporaries of (...)
     
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  28. Michio Kitahara (1995). The Entangled Civilization: Democracy, Equality, and Freedom at a Loss. Upa.
    Why are democracy, equality and freedom currently in such turmoil? Kitahara discusses the confusion and pessimism in Western civilization today. The author presents his theory of civilization and suggests how the enormous problems within Western civilization can be addressed by pursuing the original basis of Western civilization-individualism. The three key values of democracy, equality and freedom are then re-interpreted from the perspective of individualism, and possibilities for dealing with the problems of Western civilization are suggested. (...)
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  29.  37
    Michael Levin (2004). J.S. Mill on Civilization and Barbarism. Frank Cass.
    John Stuart Mill's best-known work is On Liberty. In it he declared that Western society was in danger of coming to a standstill. This was an extraordinarily pessimistic claim in view of Britain's global dominance at the time and one that has been insufficiently investigated in the secondary literature. The wanting model was that of China, a once advanced civilization that had apparently ossified. To understand how Mill came to this conclusion requires one to investigate his notion of the (...)
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  30.  5
    Masahiro Morioka (2003). Painless Civilization: A Philosophical Critique of Desire. Trasview.
    Morioka's most controversial book to date. The endless tendency to eliminate pain and suffering makes us totally lose sight of the meaning of life that is indispensable to human beings. How are we to battle against this painless civilization?
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  31. Herbert Marcuse (2015). Eros and Civilization. Routledge.
    In this classic work, Herbert Marcuse takes as his starting point Freud's statement that civilization is based on the permanent subjugation of the human instincts, his reconstruction of the prehistory of mankind - to an interpretation of the basic trends of western civilization, stressing the philosophical and sociological implications.
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  32.  18
    Roger Penrose (1999). The Emperor's New Mind: Concerning Computers, Minds, and the Laws of Physics. OUP Oxford.
    In his bestselling work of popular science, Sir Roger Penrose takes us on a fascinating roller-coaster ride through the basic principles of physics, cosmology, mathematics, and philosophy to show that human thinking can never be emulated by a machine.
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  33.  20
    John Dewey (1931/1968). Philosophy and Civilization. Gloucester, Mass.,P. Smith.
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  34. William Barrett (1978). The Illusion of Technique: A Search for Meaning in a Technological Civilization. Anchor Press.
     
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  35. Albert Schweitzer (1961). Civilization and Ethics. Allen & Unwin Published in Association with Black.
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  36.  14
    William S. Robinson (1992). Computers, Minds, and Robots. Temple University Press.
  37. Hans Peter Duerr (1985). Dreamtime Concerning the Boundary Between Wilderness and Civilization.
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  38.  28
    Gerhard Endress, Rüdiger Arnzen & J. Thielmann (eds.) (2004). Words, Texts, and Concepts Cruising the Mediterranean Sea: Studies on the Sources, Contents and Influences of Islamic Civilization and Arabic Philosophy and Science: Dedicated to Gerhard Endress on His Sixty-Fifth Birthday. Peeters.
    This statement by the late Franz Rosenthal is, in a sense, the uniting theme of the present volume's 35 articles by renowned scholars of Islamic Studies, Middle ...
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  39.  1
    William Ernest Hocking (1958). The Coming World Civilization. Philosophical Review 67 (3):409-411.
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  40.  15
    Randall R. Dipert (2002). The Substantive Impact of Computers on Philosophy: Prolegomena to a Computational and Information-Theoretic Metaphysics. In James Moor & Terrell Ward Bynum (eds.), Metaphilosophy. Blackwell Pub. 146-157.
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  41.  19
    V. M. Mezhujev (1993). Marxism in the Context of the History of Civilization and Culture. Studies in East European Thought 45 (1-2):23 - 35.
  42.  4
    A. H. Johnson (1962). Whitehead's Philosophy of Civilization. New York, Dover Publications.
  43.  8
    V. S. Stepin (1993). The Fate of Marxism and the Future of Civilization. Studies in East European Thought 45 (1-2):117 - 133.
  44. Jacques Maritain (1946). The Twilight of Civilization. London, Sheed & Ward.
    The crisis of modern humanism. The great anti-Christian forces. The gospel and the pagan empire. Christianity and democracy.
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  45.  1
    Iulia Grad (2010). A Christian Philosophical Perspective on Western Civilization. Journal for the Study of Religions and Ideologies 9 (25):192-194.
    Emil Brunner, Christianity and Civilisation. Foundations and Specific Problems. Cambridge: James Clarke & Co. 2009.
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  46.  1
    Roy Rada (1991). Computers and Gradualness: The Selfish Meme. [REVIEW] AI and Society 5 (3):246-254.
    In making a contribution, a person's life gains meaning. A small contribution affects a few people for a short time, while a large contribution affects many people for a long time. Within the framework of an abstract, computational world, a metric on contributions is defined. Simulation of the computational model shows the critical role of gradualness. Gradualness can be supported by human-computer systems in which the computer does the copying and arithmetic, and the human applies a rich understanding of the (...)
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  47. G. P. Adams, W. R. Dennes, J. Loewenberg, D. S. Mackay, P. Marhenke & S. C. Pepper (1938). Knowledge and Society: A Philosophical Approach to Modern Civilization. Journal of Philosophy 35 (17):466-470.
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  48.  3
    E. M. Adams (1975). Philosophy and the Modern Mind: A Philosophical Critique of Modern Western Civilization. University of North Carolina Press.
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  49. Brooks Adams (1975). The Law of Civilization and Decay: An Essay on History. Gordon Press.
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  50. Brooks Adams (1971). The Law of Civilization and Decay. New York,Books for Libraries Press.
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