Corporate social responsibility (CSR) activities have become increasingly prevalent in retail settings. In franchised organizations, franchisors typically design and coordinate these activities, leaving operational execution to franchisees. Meanwhile, franchisors may introduce new corporate-led CSR activities over time. Even though changes to CSR activities may refocus outlets’ attention on a CSR initiative, they may also disrupt an outlet’s ongoing CSR routines. Using a longitudinal, secondary dataset consisting of an eight-year panel for a national, franchised restaurant chain, we examine CSR performance dynamics (...) in the presence of two distinct types of CSR activities: an ongoing CSR routine and a distinct, temporary CSR campaign. We find that, when resuming the CSR routine after a temporary CSR campaign, outlets’ performance in CSR routines drops significantly (i.e., immediate decay), then improves gradually (i.e., protracted recovery). We also consider the moderating role of an outlet’s experience, finding that experience stabilizes these decay and recovery cycles. Our findings represent a first step in developing a longitudinal understanding of how a firm’s short-term CSR campaigns may impact ongoing CSR routines, thus contributing to the knowledge of CSR activity development and routinization. (shrink)

About 22 years ago, the physics world was briefly rocked by claims of evidence for a new “5 th force”, based on reanalysis of data from an early 20 th century experiment. Baron Roland von Eötvös, a Hungarian nobleman, had performed extensive measurements of the correlation between inertial mass and gravitational mass and published them in 1922. The lead article in the January 6, 1986 issue of Physical Review Letters had the unassuming title: "A Reanalysis of the Eötvös Experiment" by (...) Ephriam Fischbach, et al. Two days later the New York Times ran an article with the headline: "Hints of Fifth Force in Universe Challenge Galileo's Findings" describing the possible implications of Fischbach's work. (shrink)

Testimonies about aphantasia are still surprisingly rare, more than a century after Galton. It is therefore difficult to understand how a person devoid of (a kind of) imagination actually thinks. In order to outline "what it is like" to be aphantasic, I will start by compiling two qualitative interviews with aphantasics that I will then compare with other testimonies collected in literature and online. The fact that aphantasia is poorly documented may also explain why few philosophers (with the notable exception (...) of Phillips 2014) seem to take this phenomenon seriously – contrary to others phenomena such as blindsight for instance. To redress the balance, the second part of this paper will consider three debates to which aphantasia could contribute. (shrink)

On 28 October 2018 the far-right candidate Jair Bolsonaro won the presidential elections in Brazil with 55% of the vote. This result has been viewed by many as yet another instance of the global rise of authoritarian populist leaders, grouping Bolsonaro alongside the likes of Hungary’s Viktor Orbán, Turkey’s Recep Tayyip Erdoğan, India’s Narendra Modi, or Donald Trump in the USA – indeed, Bolsonaro has been dubbed the “Trump of the Tropics.” The focus on Bolsonaro himself reflects the strong emphasis (...) on executives in a rapidly expanding literature suggesting the emergence of a new form of would-be autocrat who is democratically elected but who hollows out democratic rule over time. However, this Article argues that, far beyond Bolsonaro, the Brazilian experience is an important case-study as it prompts reflection on three fundamental propositions. First, any analysis of liberal democracy as the perceived object of attack must be highly cognizant of the democratic “starting point” and history of a given state. Second, an excessive focus on executive-led assaults on democratic rule can impede fuller analysis of a broader suite of actors and factors relevant to the (declining) health of the democratic system. Third, authoritarianism is a more appropriate analytical lens than populism for identifying potential democratic threats, especially in the Brazilian context. (shrink)

The present experimental status in the search for neutrinoless double beta decay is reviewed, with emphasis on the first indication for neutrinoless double beta decay found in the HEIDELBERG-MOSCOW experiment, giving first evidence for lepton number violation and a Majorana nature of the neutrinos. Future perspectives of the field are briefly outlined.

The present experimental status in the search for neutrinoless double beta decay is reviewed, with emphasis on the first indication for neutrinoless double beta decay found in the HEIDELBERG-MOSCOW experiment, giving first evidence for lepton number violation and a Majorana nature of the neutrinos. Future perspectives of the field are briefly outlined.

Double beta decay is indispensable to solve the question of the neutrino mass matrix together with ν oscillation experiments. Recent analysis of the most sensitive experiment since nine years—the HEIDELBERG-MOSCOW experiment in Gran-Sasso—yields a first indication for the neutrinoless decay mode. This result is the first evidence for lepton number violation and proves the neutrino to be a Majorana particle. We give the present status of the analysis in this report. It excludes several of the neutrino mass (...) scenarios allowed from present neutrino oscillation experiments—only degenerate scenarios and those with inverse mass hierarchy survive. This result allows neutrinos to still play an important role as dark matter in the Universe. To improve the accuracy of the present result, considerably enlarged experiments are required, such as GENIUS. A GENIUS Test Facility has been funded and will come into operation by early 2003. (shrink)

We re-examine Peres' statement “opposite momenta lead to opposite directions”. It will be shown that Peres' statement is only valid in the large distance or large time limit. In the short distance or short time limit an additional deviation from perfect alignment occurs due to the uncertainty of the location of the source. This error contribution plays a major role in Popper's orginal experimental proposal. Peres' statement applies rather to the phenomenon of optical imaging, which was regarded by him as (...) a verification of his statement. This is because this experiment can in a certain sense be seen as occurring in the large distance limit. We will also reconsider both experiments from the viewpoint of Bohmian mechanics. In Bohmian mechanics particles with perfectly opposite momenta will move in opposite directions. In addition it will prove particularly useful to use Bohmian mechanics because the Bohmian trajectories coincide with the conceptual trajectories drawn by Pittman et al. In this way Bohmian mechanics provides a theoretical basis for these conceptual trajectories. (shrink)

The fallibility and corrigibility of experimental results, and of the confirmation or refutation based on those results, is illustrated in the 1930's history of Fermi's theory of decay. Early results favored the competing theory of Konopinski and Uhlenbeck. It was found that there were experimental difficulties along with an incorrect theoretical comparison. When the experiments were corrected and the proper theoretical calculations made, the evidence favored Fermi and refuted Konopinski and Uhlenbeck. The relevance of known evidence for confirmation (...) and the value of ad hoc hypotheses is also discussed. (shrink)

Since weakly decaying particles are their own polarimeters, reactions like $\eta _c \to \Lambda \bar \Lambda , \psi \to \Lambda \bar \Lambda ,e^ + e^ - \to \mu ^ + \mu ^ -$ , etc. are interesting for testing the non-locality of quantum mechanical predictions. Although such reactions, in principle, do not exclude all classes of hidden variable theories, they can be used to complement current experiments with external polarimeters. The reaction $\eta _c \to \Lambda \bar \Lambda \to \pi (...) ^ - p\pi ^{ + - } \bar p$ is conceptually the simplest and most useful as agedanken experiment, although it has not yet been seen experimentally. The reaction $e^ + e^ - \to \Lambda \bar \Lambda \to \pi ^ - p\pi ^ + \bar p$ near threshold or at the φ resonance can be used for essentially the same test. This is feasible with presently available data and would be the first EPR experiment involving weak interactions. (shrink)

We argue that the inference of CP violation in experiments involving the K0-K0 system in weak interactions of particle physics is facilitated by the assumption of particle trajectories for the decaying particles and the decay products. A consistent explanation in terms of such trajectories is naturally incorporated within the Bohmian interpretation of quantum mechanics.

According to the received view Feynman diagrams are a bookkeeping device in complex perturbative calculations. Thus, they do not provide a representation or model of the underlying physical process. This view is in apparent tension with scientific practice in high energy physics, which analyses its data in terms of “channels”. For example the Higgs discovery was based on the observation of the decay H → γγ – a process which can be easily represented by the corresponding Feynman diagrams. I (...) take issue with this tension and show that on closer analysis the story of the Higgs discovery should be told differently. (shrink)

Exceptionally preserved fossils are the product of complex interplays of biological and geological processes including burial, autolysis and microbial decay, authigenic mineralization, diagenesis, metamorphism, and finally weathering and exhumation. Determining which tissues are preserved and how biases affect their preservation pathways is important for interpreting fossils in phylogenetic, ecological, and evolutionary frameworks. Although laboratory decay experiments reveal important aspects of fossilization, applying the results directly to the interpretation of exceptionally preserved fossils may overlook the impact of other (...) key processes that remove or preserve morphological information. Investigations of fossils preserving non-biomineralized tissues suggest that certain structures that are decay resistant are rarely preserved, and decay-prone structures can fossilize, albeit rarely. As we review here, decay resistance is an imperfect indicator of fossilization potential, and a suite of biological and geological processes account for the features preserved in exceptional fossils. Organisms decayed experimentally in seawater have been used as direct analogs for soft-bodied fossil taxa, with fossils representing a snapshot of a particular stage of decay. We argue that numerous geological and biological processes account for fossilization and that all of these should be considered when reconstructing extinct organisms. (shrink)

Exceptionally preserved fossils are the product of complex interplays of biological and geological processes including burial, autolysis and microbial decay, authigenic mineralization, diagenesis, metamorphism, and finally weathering and exhumation. Determining which tissues are preserved and how biases affect their preservation pathways is important for interpreting fossils in phylogenetic, ecological, and evolutionary frameworks. Although laboratory decay experiments reveal important aspects of fossilization, applying the results directly to the interpretation of exceptionally preserved fossils may overlook the impact of other (...) key processes that remove or preserve morphological information. Investigations of fossils preserving non-biomineralized tissues suggest that certain structures that are decay resistant are rarely preserved, and decay-prone structures can fossilize, albeit rarely. As we review here, decay resistance is an imperfect indicator of fossilization potential, and a suite of biological and geological processes account for the features preserved in exceptional fossils. Organisms decayed experimentally in seawater have been used as direct analogs for soft-bodied fossil taxa, with fossils representing a snapshot of a particular stage of decay. We argue that numerous geological and biological processes account for fossilization and that all of these should be considered when reconstructing extinct organisms. (shrink)

Baker argues that quantitative parsimony—the principle that hypotheses requiring fewer entities are to be preferred over their empirically equivalent rivals—is a rational methodological criterion because it maximizes explanatory power. Baker lends plausibility to his account by confronting it with the example of postulating of the neutrino in order to resolve a discrepancy in Beta decay experiments. Baker’s account is initially attractive, but I argue that its details are problematic and that it yields undesirable consequences when applied to the (...) case of astrophysical dark matter. Baker has not succeeded in showing why quantitative parsimony is a theoretical virtue. (shrink)

By using a language as accessible to as broad an audience as possible, in this paper we identify serious insufficiencies of the neutrino and quark hypotheses for the synthesis of the neutrons from protons and electrons inside stars according to the familiar reaction ${{\rm p}^+ + \bar {\nu} + {\rm e}^-\rightarrow {\rm n}}$ . We introduce, apparently for the first time, the hypothesis that the energy and spin needed for the synthesis of the neutron originate either from the environment or (...) from the ether conceived as a universal medium with very high energy density via an entity here called etherino, denoted with the letter “a” (from the Latin aether), carrying mass and charge 0, spin ${1\over 2}$ and 0.78 MeV energy according to the synthesis ${{\rm p}^+ + {\rm a} + {\rm e}^-\rightarrow {\rm n}}$ . We identify the compatibility ${{\rm p}^+ + {\rm a} + {\rm e}^-\rightarrow {\rm n}\rightarrow {\rm p}^+ + {\rm e}^- + \bar \nu}$ and the incompatibility condition ${{\rm p}^+ + {\rm a} + {\rm e}^-\rightarrow {\rm n}\rightarrow {\rm p}^+ + {\rm e}^- + \bar{{\rm a}}}$ of the neutrino and etherino hypotheses, the latter representing the possible return of missing features to the ether, without being necessarily in conflict with neutrino experiments. We review the new structure model of the neutron and hadrons at large with massive physical constituents produced free in the spontaneous decays as permitted by the covering hadronic mechanics. We show its compatibility with the standard model when interpreted as only providing the final Mendeleev-type classification of hadrons. We point out basically new clean energies predicted by the new model. We indicate new experiments confirming the above studies although in a preliminary form. Finally, we conclude with the proposal of new experiments suggested for the much needed search of new clean energies. (shrink)

Political decay in Islamic societies has for the most part been the subject of structural analyses while philosophical studies have been rare, often speculative and deterministic. Thoughtlessness and Religious Decadence in Iran: A Sojourn in Comparative Political Theory explores from a theoretical perspective the problem of democracy deficit--or, political decadence--, in contemporary Iran and, by implication, in present-day Middle Eastern societies. This decadence, the book argues, is in part a religion-based decadence, and deliverance from it requires collective thoughtfulness about (...) religion. Alireza Shomali conceptualizes the Iranian Reality in terms of a lack of not only good life but also thinking of good living. This thoughtlessness means dissolution of critical consciousness and, as such, it heralds escalating decadence. At this moment of rapid decay, the book argues, thought must become relevant to society: the communicative practice of thinking must emerge to examine the pathologies of a religiously administrated life. Opening a dialogue between Adorno, Strauss, Farabi and Razi, among others, Shomali underlines the critical points of similarity and difference between these thinkers and envisions a "local" emancipatory project that, noting the specifics of the Iranian case, takes lessons from the western experience without blind imitation. (shrink)

The potential for scalable quantum computing depends on the viability of fault tolerance and quantum error correction, by which the entropy of environmental noise is removed during a quantum computation to maintain the physical reversibility of the computer’s logical qubits. However, the theory underlying quantum error correction applies a linguistic double standard to the words “noise” and “measurement” by treating environmental interactions during a quantum computation as inherently reversible, and environmental interactions at the end of a quantum computation as irreversible (...) measurements. Specifically, quantum error correction theory models noise as interactions that are uncorrelated or that result in correlations that decay in space and/or time, thus embedding no permanent information to the environment. I challenge this assumption both on logical grounds and by discussing a hypothetical quantum computer based on “position qubits.” The technological difficulties of producing a useful scalable position-qubit quantum computer parallel the overwhelming difficulties in performing a double-slit interference experiment on an object comprising a million to a billion fermions. (shrink)

June 2022 A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers We are in a unique moment of our history unlike any previous moment ever. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. As I write, the planet is in deep trouble, heat, fires, great storms, and record flooding, (...) weather patterns drastic everywhere. Capitalism has been so successful in supplying us with an endless array of consumer items, that we have never noticed there is a cost. But there is a cost, the cost is the very life of the Earth herself, and now the day of reckoning is here. Days of reckoning are most often days of rath. But I am hoping that this is a day of major Awakening over the entire planet. We have caused a crisis so great for the Earth we can hardly get our minds around it. But I am proposing that deeply embedded in the crisis are ideas, about who and what the Earth is, Ourselves, and what we are here for. I am proposing that this is a call to all philosophy and philosophers to rethink ourselves from the ground up. The human race has never gotten the Earth right and now we must, for the Earth is the true foundation for civilization. We are in deep trouble with the Earth, and it owes to the fact that the great male thinkers never got the Earth right, they could never make the connection between the life of mind and the life of the Earth. I am proposing that deeply embedded in the crisis we are in are ideas. And that in fact the planet is in the grip of a false metaphysics, and scientific image of nature that really comes most recently from Descartes. His conviction that matter, and with it the Earth, are simply the weighable, the measurable the extended in space and time, utterly devoid of any inner life of mind thoughts or Consciousness. This view of matter and the Earth goes back to the very dawn of thought, Descartes is just its most recent and comprehensive version of things. This view of matter is really a false metaphysics that dominates most of the modern world and underpins the whole scientific image of nature itself. I am proposing this is a false metaphysics and offering a new version of things based on Consciousness. If there is a single idea fueling and driving the destruction of the planet, it is the conviction that the Earth is something without Consciousness. When you intend to ravage and savage the planet, turn it into consumer items to be converted into money in the bank, first pretend that all of the bright beings in the natural world are devoid of Consciousness, just “things” you do not have to have any conscious about destroying them. I am proposing that this term Consciousness, that has appeared as term and a problem for modern science, is the key to getting ourselves right with the Earth. I propose this new theory for science will ramify into every other disciplines as well, and the ways we think just about everything. This old paradigm based on a false theory of matter, has run its course, it has brought us to the brink of our own extinction. We need new ideas, and we need them now. You will find my recent work in the Scientific God Journal under the title: Consciousness as the Organizing Principle, and a very complete version of my arguments for this term Consciousness, along with radical reinterpretation of modern science itself, on the Galileo Commission site. It is a radical moment for all of the thinkers among us, take this as my small contribution to rethinking ourselves in new terms, based on my understanding that the true basis for the whole of Being, the Universe, the Cosmos, and with them Ourselves, is this term Consciousness. And unpack it. And I predict that with this term Consciousness every intractable human problem in both science and the modern world will go down like a line of dominos before it. And so, here are a few new ideas I would offer you. These are the times of the Reappearance of the Feminine, a great Awakening as of Springtime after a long dark and lonely Winter. We are leaving behind us an old civilization based on male dominance, fear lies and control, now in decay, disease, and death disintegrating all around us. We are moving into a whole new civilization based on Love and Truth. A new civilization requires new basic terms values and first principles. And so, I return to Descartes. 1. Just over 300 years ago a young man travelling with the army found himself stranded in a foreign town in a bare room lit by a candle with nothing to do but think. And in a couple of nights Descartes laid the entire thought foundations for modern science and most of the modern world. It isn’t clear that modern philosophers with their funding sources of grants, their graduate students, their reputation and all the perks and privileges of academia can do any better. Descartes claimed there are just two principles in the Universe, Matter and Mind. God was pure mind; human beings were mind and matter. And we are the only ones on the planet with mind. Everything else all of the bright array of beings who share the planet with us are simply matter. And matter? The weighable the measurable the extended in space and time utterly devoid of any inner life of thoughts, feelings, or Consciousness This classification was a boon for developing science. Scientists did not have to worry about any inner life in nature, ideas or Consciousness, they could just set about weighing and measuring, as they have until the present day. But it was a disaster for the Earth. Earth was once worshiped as a Goddess. With Descartes she became almost overnight “things.” Simply commodities and resources, an endless of supply of consumer items, to be turned into money in the bank. And now Descartes concept of matter is up for us. If there is a single idea that is enabling and driving the destruction of the Earth, it is the conviction that Earth is something without Consciousness. This whole scientific image of nature as something devoid of Consciousness is driving the destruction of the Earth, and driving us all insane, and it needs to change. Ever since Descartes formulated Dualism, scientists and philosophers have been trying to get rid of it. They have done this by attempting to make matter the fundamental term of reality, and to explain mind or Consciousness in terms of matter. And now, Consciousness has emerged as term and a problem for modern science. 2. The prevailing Universe picture has been mainly based on the belief that Consciousness appears only at the end of evolution in ourselves and some of the higher animals when matter attains “a certain state of complexity” and it is produced by neurons in the brain. But Consciousness is nothing real in itself, the neurons are doing the work, Consciousness is simply a byproduct of neural activity. As William James summed up this position, not his: Consciousness is to the brain as a shadow to the runner, it runs beside him but never influences his stride. And so, the great problem of neuroscience: How do neurons produce Consciousness? So far, no one has been able to say how. All we have is parallelism. Two processes are running in parallel a train of neural events and a train of Consciousness events. And so, which one is primary? The face of neuroscience and much of the modern world is that the neural events are what is really real, Consciousness is secondary. The conviction that Consciousness is something produced by neurons is so deeply held and has been so for so long, that it seems like an obvious fact. It is in fact an assumption and a theory, and it could all well be the other way around. The scientific image of nature as something devoid of Consciousness is now up for us. It has enabled the destruction of the Earth, and we are now at a unique place in our own evolution where we can foresee if we continue on as we are, our own extinction. And so, there are the best reasons for rethinking Descartes concepts of matter. Scientists and philosophers have been trying to escape dualism by making matter the fundamental term. And now, this has not worked. In a nutshell: The mind body problem, the “hard problem of Consciousness” ---how do neurons in the brain, atoms and molecules give rise to ideas thoughts and feelings and who what and where is the “I” who sees them? And then, the near-death experience. I remind you of the truth of the near-death experience. The body in the bed is brain dead eeg flat, but the patient, pure Consciousness is hovering at the ceiling watching the doctors work over the body below, able to read dials he could not have seen from the bed, sometimes able to events in the corridor beyond the room, all subsequently confirmed by the doctors. Evidence as good as it gets that the patient really was out of his body. And so, the patient is able to see without eyes, hear without ears and to think and remember without a brain. There is not a single scientific principle that can account for this. And I am proposing that the near-death experience is a threshold and a key for a much deeper understanding of the Universe. These three problems are so hard they cannot be solved by present scientific principles and therefore call all present principles and ways of thought into question. When your axioms cannot account for the data, it is time to drop them and find better fundamental terms. We have not been able to solve the problems of Consciousness with the assumption that matter is the most basic and fundamental term. And so, if Cartesian dualism is to be overcome at all, we need to try it the other way around. 3. We are in the position of Copernicus. Remember Copernicus? He was making his calculations on the assumption that the Earth was the center of the Universe until they became so unwieldy that he decided to try it all the other way around. To make the sun the center, the Earth revolving around it. And lo, all of his data fell neatly into place. I am proposing a whole new Universe picture. Evolution makes us continuous with every other being, Consciousness would not be in us if it were not in them also, and then, in the atoms and molecules and cells that make up living beings. I propose to make Consciousness the most basic term and see what follows. I am in fact, proposing a new Copernican Revolution, that Consciousness is the true basis for the Universe and the right fundamental term, for science itself all other disciplines as well, and the whole of the modern world. And I predict that every intractable problem in science or the modern world, will go down like a line of dominos before it. In a nutshell: Consciousness and not matter is “first and fundamental” in the Universe, it is there from the very “Beginning” everything has it and all of the true causalities, the explanatory principles belong to it. Not to matter. What then is matter? All matter is an Appearance of something much more real, Consciousness. All matter is an expression of Consciousness, even the least little bit of matter contains Consciousness, and is an expression of Consciousness. And so, we revise the scientific image of nature. Science at present is two termed, matter/energy. It needs to become three termed: Matter/energy/Consciousness, with the recognition that all of the basic principles, the true causalities of events, and of the Universe belong to Consciousness. And now physics. To accommodate this new Universe picture physics needs to alter just one term, energy. All energy contains Consciousness, that idea alone will change our world forever. The animals the trees the plants are just as conscious as we are, as is the Earth herself, a continuum of many forms of Consciousness of which our own is one. The Earth consists of interacting and intersecting forms of Consciousness, Consciousness within Consciousness within Consciousness within Consciousness. A remarkable work has just appeared entitled “Beyond Words What Animals Feel and Think.” Describing in detail how like ourselves all of the animals are. And the more we can see how like us everything else really is, the harder it will be for us to do them all in, in the interest of turning them into consumer items. And so, here is a new principle of understanding, that entails completely new forms of explanation, and a whole new Universe picture to be spelled out in terms of Consciousness and its various properties. This is a Universe that is aware awake and Enspirited throughout. And so, there is only one principle, not two. And so, how does Consciousness work? There is “no mind/body problem.” My Consciousness is aligning the Consciousness of neurons in the brain, that aligns the Consciousness of all other cells in the body, that aligns the Consciousness of molecules and atoms themselves. Mainly from the top down, but also interactive, and not reduction to the purely physical forces. 4. And so, here is a radical new Universe picture, and with it a new way to think about the Universe itself, the Earth, Ourselves, and Spirit. It requires a complete revision of both of the terms of modern science itself. The problem of the modern world owes in deep measure to Descartes concept of matter as something devoid of interior life. But he is only the most powerful and simple expression of a whole tradition of thought that predates him, that goes back to the very dawn of thought itself. It owes to the conviction of both Plato and Aristotle that the Earth was something devoid of reason, or mind, and therefore something to be held in complete contempt. We are emerging from a civilization based on contempt for the Earth, and down the road, it will become contempt for the body, sex, women, the Native people, and people of color everywhere. And so, this entire tradition is now up for us, it has brought us to the brink of our own extinction, and we need to get beyond it. I am proposing that this term Consciousness is the way out. The missing piece of the puzzle and the idea whose time has come. And it will enable us to move into a completely new civilization based on respect for the Earth, women, sex, people of color, that honors everyone and has a place for all. Revolutions in science occur when new data show up that cannot be accounted for by existing paradigms (Thomas Kuhns: The Structure of Scientific Revolutions). Consciousness, and all the properties and problems of Consciousness are just such data, and they compel a new scientific revolution. But we are a scientific age. A new Copernican revolution in science is such as revolution everywhere. And Consciousness is the key to getting every other reality at all levels and depths right as well. It will enable us finally to get the Earth right, get ourselves right with the Earth, and with one another. Archimedes: Give me a place to stand, and I will move the world. I am proposing a new synthesis among our fundamental terms in which this term Consciousness is the new lynchpin. And so, I return once more to Descartes. Descartes in the Mediations was a dualist, they were two realities interacting in the pineal gland mind and body. But Descartes age was high on “Cartesianisms,” on Descartes concept of matter. Animals were simply cleverly wired machines (Hobbes called them automata). Rumor had it that Descartes followers went about kicking dogs reasoning that their howls were not due to any feelings of pain, but simply the wiring of the machine. We have been doing this to the Earth ever since, and now the Earth is not going to stand for it any longer. It is time we all woke up. There is no matter in Descartes sense of it, or in Plato and Aristotle’s sense of it. This old concept of matter is embedded in all of the crisis and catastrophes---fires, drought, pandemics, over population, the disintegrating economies, our ways of life, capitalism and consumerism themselves. All matter is Enspirited, contains Consciousness, and is an expression of Consciousness. Now I tell you something about Descartes you may not know. In the Mediations was a dualist, there are minds and bodies. But by the end of his life, he knew the truth. Descartes guided his whole life by these vivid dreams, and toward the end of his life he had this dream: He saw the Universe as a giant machine and in the heart of the machine propelling the whole, was Consciousness. And so, out of the shades and shadows and into the light of day. Here is a renewed and a new science, a new cosmology. And with it, a revolutionary new metaphysics. The whole of the modern world is in the grip of a false metaphysics, based on Descartes theory of matter. Here is a new, and finally true metaphysics based on the single term, Consciousness. 5. And in all my works, I spell out this new metaphysics based on Consciousness, and what it means for how we think about virtually everything: The Universe, the Earth, Ourselves, and Spirit. Of who, what and where Spirit is, that we may connect with Spirit everywhere. There is only one term for the Universe, and not two, this single term Consciousness, that manifests itself in two modes: Consciousness in Form, Consciousness Formless. And so, here is a sketch of what this new term Consciousness really means. For four great aspects of the real, four new cornerstones for a whole new civilization on Earth, based on Love and Truth. A. For the Universe: New causalities, all matter is an expression of Consciousness, awake and aware, Enspirited throughout, which has a place for the causalities of love ideas intent plan and purpose, what Aristotle called final causality, that for the sake of which. And it has a place for subjectivity, the greatest mystery in the whole of the Universe, knowable only in ourselves, but there in everything else as well, bedrock in the chain of causalities. The buck stops here. Here are two very different Universe pictures. The Cartesian Universe consists of things, pushed, and pulled around by the physical forces that function blind. The true Universe consists of selves and not things. Selves at least in ourselves, are organized and focused about an I, an I am, or a sense of self in everything, ever other being dear to itself. Just one aspect of subjectivity. And so, it is Consciousness all the way down, and subjectivity all the way down. Science proceeds on the basis of the negligible of what it can leave out as unimportant. Subjectivity is the ultimate animating principle of the Universe. What Descartes really did was to strip from nature what is most essential about it, its animating principle Consciousness. And so, we come out of a long history of “clunk.” The great male thinkers have killed creation. First in concepts and now in the lived life. And so, after centuries of fruitless search, not all of it in vain, finally, and just in time the true basic principle for the Universe has shown up in virtually all disciplines, this term Consciousness. B. And so, the Earth: What does this term Consciousness really mean for the Earth? It means that all of the bright array of beings around us have Consciousness. And the more we can realize how like us they are, the harder it will be to do them all in. Is this what it really means to be “made in the image of Spirit?” To destroy ever other living being? The god of Genesis is a creator god who has created billions and billions of living forms. Man, taking himself to be made in the image of Spirit has destroyed virtually all of it. The Earth is not things, not commodities and resources, not an endless array of consumer goods. The Earth consists of conscious living spiritual beings like ourselves, who need to be honored and respected, nurtured and cared for, to be Loved. And if the human race can finally pull it off and bring Love here and start helping the Earth rather than destroying her, even our vast numbers now at 8 billion, may not matter. Deeply embedded in the modern world is a false cosmology based on the hitherto useful but ultimately false metaphysics of Descartes. In particular it owes to Descartes concepts of matter, and of the Earth, as something devoid of Consciousness. And now this concept is up for us. If there is a single idea enabling and driving the destruction of the planet, it is the conviction that the Earth is something devoid of Consciousness. And we all have a vested interest in keeping this false concept in place. When you intend to ravage and savage the Earth, to turn it into consumer items, and money in the bank, first pretend she has no Consciousness that way we need not have any conscious about it. We are in deep trouble with the planet. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. And so, here are a few new guiding principles for the planet, based on Consciousness. Consciousness has field properties. The Earth is Consciousness throughout, connected and interconnected throughout, intersecting and interacting fields of Consciousness of which our own is one. To harm one is to harm all. Only this understanding of the Earth can set our destructive technologies, and capitalism, their goals, and their limits. The real problem with capitalism, and with civilization itself is it has no true understanding of the Earth, all the exquisite networks and webworks that connect all beings with one another. Nor it is about to admit that the Earth is our “life support system,” reason gone insane in the modern world. We are destroying our life support system, capitalism is the full expression of the human death wish in the modern world, and it needs to change. And now, let the barriers between ourselves and all other beings go down. C. And so, Ourselves. This new Universe picture based on Consciousness opens into and has a place for new concepts of human identity. In particular, it has a place for reincarnation, a process whereby one Consciousness dons’ bodies again and again and lays them down. This is a process wholly impossible on materialistic theories. This new view of things puts a higher perspective on Freudian determinism, which is a partial knowing in a greater account. We are something more than the victims of genes drives and childhood. We are immortally eternal evolving spiritual beings who take on a cycle of earthly lives in order to achieve certain goals and abilities, and then, our earthly cycle complete, we depart the Earth plane for other areas of the Universe physical or purely spiritual, to continue our evolution elsewhere. The scientific evidence for reincarnation is increasing on all sides, see for example the work of Michael Newton, a mainstream scientist forced to confront the fact of reincarnation. A completely new reincarnational picture is now emerging everywhere. We choose our parents for abilities we could acquire through them. We all come here with reasons for being here, and we all have free will, an original property of Consciousness, and we work out our issues accordingly. We all come here with the same reason for being here. It is to experience the Earth plane and human society at all levels and depths, in every social role, every climate, both sexes male and female and in all races. We are all here to acquire a deep understanding of the Earth plane with all its challenges and all of its present problems. We are not here to devour and consume the Earth, but to honor her for the learning experience she makes available for us. And so, reincarnation is the great equalizer, the fundamental basis for any bill of rights. Many of the problems of the modern world owe to the fact that reincarnation has not been taught in the West. Reincarnation was the center piece of Jesus teachings. It was banned by a fourth century council that decided the populous could best be controlled through fear. They edited all mention of reincarnation from the scriptures, and inserted fear terms instead, a judgmental god, and so on. If reincarnation had been taught, there would have been no suppression of women, but the gift of both sexes would have been honored and developed. And there would have been no reason for contempt for people of color because who they are, we have been or will be. There is no reason to look down on anyone when we know that our own identity includes membership in theirs. The truth of reincarnation needs to be the foundation for getting ourselves right with the Earth, and with one another. D. And so, Spirit. This new Universe picture, based on Consciousness, has a place for Spirit as simply Infinite Consciousness. All universes all worlds are formed out of this Consciousness, divine and sacred throughout. And Spirit is everywhere in the Earth and can be connected everywhere. And the Native North American people had things right. Everything has its own Spirit, and without contradiction is also an expression of Spirit. And what I am really doing in terms of concepts of modern science is presenting the Native North American version of the Real. And this new Universe picture has a place for the essential insight of all religions almost smothered by church tradition: Love. Not an emotion but a great Oneness, that can be found everywhere, even in a busy city street. But especially in the Earth, that is levels and depths of Oneness everywhere. And so, for the first time in their long and bitter antagonistic history, science and religion now share a common base with this term Spirit, the lynchpin in a new conceptual framework. And I offer an interpretation of where we are in our history, this present moment of historical grace, and these tumultuous times in which we live, the return of the Goddess and the Divine Feminine, the Reappearance of the Feminine in history, the Advent of Women, this great Awakening, as of Springtime after a long dark Winter, the Awakening, the Second Coming. And so, stay tuned! (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.2 (2002) 153-174 [Access article in PDF] LSDNA: Rhetoric, Consciousness Expansion, and the Emergence of Biotechnology Richard Doyle I had to struggle to speak intelligibly. —Albert Hofmann on his self-experiment with LSD-25 Finding a place to start is of utmost importance. Natural DNA is a tractless coil, like an unwound and tangled audio tape on the floor of the car in the dark. —Kary Mullis on (...) the invention of Polymerase Chain Reaction 1. Undoing life What happened is this: Once upon a time there was a narrative of vitality. Ok, not a narrative, but an apprehension, a fear, a vision. It didn't have a beginning, middle, or end. It was. Its contours were no more determinable than those of consciousness. Indeed, our consciousness, as humans, was our sole alleged difference from it. From something called "life." We were more than life, but were also, tragically, confined to it. You know the story all too well. Some of its major authors were Cuvier, Lamarck, Darwin, Bichat. Even Shelley.Just because this sudden transformation happened on paper doesn't mean it was easy to endure. Enormous numbers of humans went on tranquilizers just to deal with the effects. Others, elsewhere, knew nothing but rumors. Nonetheless, they became increasingly implicated in its effects, the effects of understanding and experiencing both "life" and "consciousness" as informatic events. Suddenly—and it is sudden, a real surprise—both our vitality and our thought were distributed, scattered across a network and nowhere in particular. Timothy Leary and Francis Crick were speaking the same language, the language of information where the organic and the machinic enfold each other helically and, sometimes, the capacity for replication goes through the ceiling. This new language of information would [End Page 153] introduce a novel response and abyss: the pleasures and hells of eternal replication. The distribution of both life and consciousness enabled a dream of immortality from which we have not yet awakened, as the mere specter of infinite clonal replicants provokes entropies of identity even as it preserves the self from onslaughts of decay. 1In at least one of its characteristics this shift toward an informatic understanding of life is perhaps not really so novel. The seductions of control are hardly, historians of science tell us, foreign to the practices and effects of technoscience. Evelyn Fox Keller makes this point concisely and precisely in her not-quite eponymous essay, "From Secrets of Life to Secrets of Death," itself a self-professed sequel to her 1986 "Making Gender Visible." Here the scientific "impulse" is underwritten by a perennial motif that underlies much of scientific creativity, namely, the urge to fathom the secrets of nature and the collateral hope that, in fathoming the secrets of nature, we will fathom (and hence gain control of) our own mortality (Secrets, 29).Surely Keller is correct that the nascent practices of molecular biology were cryptographic in character, an espionage project unknowingly launched by Erwin Schrodinger during the Second World War. Surely it is crucial to this moment that while Schrodinger's 1943 Dublin lectures were introducing audiences to the concept of the code-script, Alan Turing again brilliantly decrypted a modified U-boat code, giving the Allies code superiority for the remainder of the war. 2 But in this segment on that strange growth called "biotechnology," I want to focus on what Keller has called the "collateral" of hope in this cryptographic impulse, namely the collateral equation between inquiry and control, specifically the control of mortality.For is "fathoming" a secret identical to the exercise of control? The very cadence and rhetorical encryption of Keller's formulation here, a general parenthetical syllogistic conclusion within and alongside a hyphenated invocation of particularity, suggest that concepts and practices of secrecy are more unstable than Keller implies with her invocation of Feynman's "disease" of lock picking: "One of my diseases, one of my things in life, is that anything that is secret, I try to undo" (40).For Keller, Feynman's confession is emblematic of a desire to control life and death... (shrink)

Machine generated contents note: PART ONE: TOWARD A SOCIOLOGY OF HISTORY -- SECTION I: THE SOCIOLOGICAL -- FOUNDATIONS OF HISTORY -- I. The Sources of Culture Change -- 2. Sociology as a Science -- 3. Sociology and the Theory of Progress -- 4. Civilization and Morals -- 5. Progress and Decay in Ancient and Modern Civilization -- 6. Art and Society -- 7. Vitality or Standardization in Culture -- 8. Cultural Polarity and Religious Schism -- 9. Prevision in Religion (...) -- Io. T. S. Eliot on the Meaning of Culture -- SECTION II: THE MOVEMENT OF WORLD HISTORY -- I. Religion and the Life of Civilization -- 2. The Warrior Peoples and the Decline -- of the Archaic Civilization -- 3. The Origins of Classical Civilization -- 4. The Patriarchal Family in History -- 5. Stages in Mankind's Religious Experience -- SECTION III: URBANISM AND THE ORGANIC -- NATURE OF CULTURE -- I. The Evolution of the Modern City -- 2. Catholicism and the Bourgeois Mind -- 3. The World Crisis and the English Tradition -- 4. Bolshevism and the Bourgeoisie -- PART TWO: CONCEPTIONS OF WORLD HISTORY -- SECTION IV: CHRISTIANITY AND THE -- MEANING OF HISTORY -- I. The Christian View of History -- 2. History and the Christian Revelation -- 3. Christianity and Contradiction in History -- 4. The Kingdom of God and History -- SECTION II: THE VISION OF THE HISTORIAN -- I. The Problem of Metahistory -- 2. St. Augustine and the City of God -- 3. Edward Gibbon and the Fall of Rome -- 4. Karl Marx and the Dialectic of History -- 5. H. G. Wells and the Outline of History -- 6. Oswald Spengler and the Life of Civilizations -- 7. Arnold Toynbee and the Study of History -- 8. Europe in Eclipse -- Afterword by John J. Mulloy: Continuity and Development -- in Christopher Dawson's Thought -- Sources -- Notes -- Index. (shrink)

"A distinctive voice somewhere between Mark Twain and Michel Montaigne" is how Psychology Today described A.C. Grayling. In Life, Sex, and Ideas: The Good Life Without God, readers have the pleasure of hearing this distinctive voice address some of the most serious topics in philosophy--and in our daily lives--including reflections on guns, anger, conflict, war; monsters, madness, decay; liberty, justice, utopia; suicide, loss, and remembrance. A civilized society, says Grayling, is one which never ceases having a discussion with itself (...) about what human life should best be. In this book, Grayling adds to this discussion a series of short informal essays about ethics, ideas, and culture. A recurring theme is religion, of which he writes "there is no greater social evil." He argues, for instance, that liberal education is better than religion for inculcating moral values. "Education in literature, history, and appreciation of the arts," he says, "opens the possibility for us to live more reflectively and knowledgeably, especially about the nature and variety of human experience. That in turn increases our capacity for understanding others better, so that we can treat them with respect and sympathy, however different their outlook on life." Thought provoking rather than definitive, these essays don't tell readers what to think, but only note what has been thought about how it is best to live. A person who does not think about life, the author reminds us, is like a stranger mapless in a foreign land. These brief and suggestive essays offer us the outlines of a map, with avenues of thought that are a pleasure to wander down. (shrink)

Most men experience from time to time a wish to know something about the character of the larger reality in which they live, move, and have their being; something much more fundamental than any department of research classed as “scientific” can provide. And the most incurably practical of us has good reason for cherishing this wish. Metaphysics, i.e. inquiry into the general nature of reality, makes appeal first to the contemplative student interested in knowledge for its own sake, but it (...) has a very noteworthy practical side as well. Few, like Earl Russell, can build the soul”s habitation on a “foundation of unyielding despair”; very many will not take life seriously unless its value, which must be lasting, is high. The problems stated by pessimism have to be solved; our burdens must be shown to be worth taking up strenuously. Religious consolations, once potent, are losing their force, and the danger of social decay has therefore to be countered. Let man suspect seriously that he is a day-fly, flitting about futilely a short while ere it perishes, and, whatever a few wild optimists may counsel, his big battalions are lost to progress. The East is right. (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop (...) was organized into two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Novel forms of matter, such as states made of gluons (glueballs), multiquark mesons or baryons and hybrid mesons are predicted by low energy QCD, for which several candidates have recently been identified. Searching for such exotic states of matter and studying their production and decay properties in detail has become a flourishing field at the experimental facilities now available or being built - e.g. BESIII in Beijing, BELLE II at SuperKEKB, GlueX at Jefferson Lab, PANDA at FAIR, J-PARC and (...) in the upgraded LHC experiments, in particular LHCb. A modern primer in the field is required so as to both revive and update the teaching of a new generation of researchers in the field of QCD. These lectures on hadron spectroscopy are intended for Master and PhD students and have been originally developed for a course delivered at the Stefan Meyer Institute of the Austrian Academy of Sciences. They are phenomenologically oriented and intended as complementary material for basic courses in particle and nuclear physics. The book describes the spectra of light and heavy mesons and baryons, and introduces the fundamental properties based on symmetries. Further, it derives multiplet structures, mixing angle, decay coupling constants, magnetic moments of baryons, and predictions for multiquark states and compares these with suitable experimental data. Basic methods of calculating decay angular distributions and determining masses and widths of resonances are also presented. The appendices provide students and newcomers to the field with the necessary background information, and include a set of problems and solutions. (shrink)

A stalwart view in the philosophy of science holds that, even when broadly construed so as to include theoretical auxiliaries, theories cannot make direct contact with observations. This view owes much to Bogen and Woodward’s influential distinction between data and phenomena. According to them, data are typically the kind of things that are observable or measurable like "bubble chamber photographs, patterns of discharge in electronic particle detectors and records of reaction times and error rates in various psychological experiments". Phenomena (...) are physical processes that are typically unobservable. Examples of the latter category include "weak neutral currents, the decay of the proton, and chunking and recency effects in human memory". Theories, in Bogen and Woodward’s view, are utilised to systematically explain, infer and predict phenomena, not data. The relationship between theories and data is rather indirect. Data count as evidence for phenomena and the latter in turn count as evidence for theories. This view is becoming increasingly influential, Stathis Psillos and Mauricio Suárez ). In this paper I argue contrary to this view that in various significant and well-known cases theories do make direct contact with the help of suitable auxiliaries. (shrink)

The fundamental problem on which Ilya Prigogine and the Brussels–Austin Group have focused can be stated briefly as follows. Our observations indicate that there is an arrow of time in our experience of the world (e.g., decay of unstable radioactive atoms like uranium, or the mixing of cream in coffee). Most of the fundamental equations of physics are time reversible, however, presenting an apparent conflict between our theoretical descriptions and experimental observations. Many have thought that the observed arrow of (...) time was either an artifact of our observations or due to very special initial conditions. An alternative approach, followed by the Brussels–Austin Group, is to consider the observed direction of time to be a basic physical phenomenon due to the dynamics of physical systems. This essay focuses mainly on recent developments in the Brussels–Austin Group after the mid-1980s. The fundamental concerns are the same as in their earlier approaches (subdynamics, similarity transformations), but the contemporary approach utilizes rigged Hilbert space (whereas the older approaches used Hilbert space). While the emphasis on nonequilibrium statistical mechanics remains the same, their more recent approach addresses the physical features of large Poincare systems, nonlinear dynamics and the mathematical tools necessary to analyze them. (shrink)

A bold new approach to combatting the inherent corruption of representative democracy This provocative book reveals how the majority of modern liberal democracies have become increasingly oligarchic, suffering from a form of structural political decay first conceptualized by ancient philosophers. Systemic Corruption argues that the problem cannot be blamed on the actions of corrupt politicians but is built into the very fabric of our representative systems. Camila Vergara provides a compelling and original genealogy of political corruption from ancient to (...) modern thought, and shows how representative democracy was designed to protect the interests of the already rich and powerful to the detriment of the majority. Unable to contain the unrelenting force of oligarchy, especially after experimenting with neoliberal policies, most democracies have been corrupted into oligarchic democracies. Vergara explains how to reverse this corrupting trajectory by establishing a new counterpower strong enough to control the ruling elites. Building on the anti-oligarchic institutional innovations proposed by plebeian philosophers, she rethinks the republic as a mixed order in which popular power is institutionalized to check the power of oligarchy. Vergara demonstrates how a plebeian republic would establish a network of local assemblies with the power to push for reform from the grassroots, independent of political parties and representative government. Drawing on neglected insights from Niccolò Machiavelli, Nicolas de Condorcet, Rosa Luxemburg, and Hannah Arendt, Systemic Corruption proposes to reverse the decay of democracy with the establishment of anti-oligarchic institutions through which common people can collectively resist the domination of the few. (shrink)

The Iowa Gambling Task (IGT) and the Soochow Gambling Task (SGT) are two experience-based risky decision-making tasks for examining decision-making deficits in clinical populations. Several cognitive models, including the expectancy-valence learning model (EVL) and the prospect valence learning model (PVL), have been developed to disentangle the motivational, cognitive, and response processes underlying the explicit choices in these tasks. The purpose of the current study was to develop an improved model that can fit empirical data better than the EVL and PVL (...) models and, in addition, produce more consistent parameter estimates across the IGT and SGT. Twenty-six opiate users (mean age 34.23; SD 8.79) and 27 control participants (mean age 35; SD 10.44) completed both tasks. Eighteen cognitive models varying in evaluation, updating, and choice rules were fit to individual data and their performances were compared to that of a statistical baseline model to find a best fitting model. The results showed that the model combining the prospect utility function treating gains and losses separately, the decay-reinforcement updating rule, and the trial-independent choice rule performed the best in both tasks. Furthermore, the winning model produced more consistent individual parameter estimates across the two tasks than any of the other models. (shrink)

The recent historiography of molecular biology features key technologies, instruments and materials, which offer a different view of the field and its turning points than preceding intellectual and institutional histories. Radioisotopes, in this vein, became essential tools in postwar life science research, including molecular biology, and are here analyzed through their use in experiments on bacteriophage. Isotopes were especially well suited for studying the dynamics of chemical transformation over time, through metabolic pathways or life cycles. Scientists labeled phage with (...) phosphorus-32 in order to trace the transfer of genetic material between parent and progeny in virus reproduction. Initial studies of this type did not resolve the mechanism of generational transfer but unexpectedly gave rise to a new style of molecular radiobiology based on the inactivation of phage by the radioactive decay of incorporated phosphorus-32. These ‘suicide experiments’, a preoccupation of phage researchers in the mid-1950s, reveal how molecular biologists interacted with the traditions and practices of radiation geneticists as well as those of biochemists as they were seeking to demarcate a new field. The routine use of radiolabels to visualize nucleic acids emerged as an enduring feature of molecular biological experimentation. (shrink)

The rigid recoil of a crystal is the accepted mechanism for the Mössbauer effect. It’s at odds with the special theory of relativity which does not allow perfectly rigid bodies. The standard model of particle physics which includes QED should not allow any signals to be transmitted faster than the speed of light. If perturbation theory can be used, then the X-ray emitted in a Mössbauer decay must come from a single nuclear decay vertex at which the 4-momentum (...) is exactly conserved in a Feynman diagram. Then the 4-momentum of the final state Mössbauer nucleus must be slightly off the mass shell. This off-shell behavior would be followed by subsequent diffusion of momentum throughout the crystal to bring the nucleus back onto the mass shell and the crystal to a final relaxed state in which it moves rigidly with the appropriate recoil velocity. This mechanism explains the Mössbauer effect at the microscopic level and reconciles it with relativity. Because off-mass-shell quantum mechanics is required, the on-mass-shell theories developed originally for the Mössbauer effect are inadequate. Another possibility is that that the recoil response involves a non-perturbative effect in the standard model which could allow for a non-local instantaneous momentum transfer between the crystal and the decay, as proposed for example by Preparata and others in super-radiance theory. The recoil time of the crystal is probably not instantaneous, and if it could be measured, one could distinguish between various theories. An experiment is proposed in this paper to measure this time. The idea is to measure the total energy radiated due to bremsstrahlung from a charged Mössbauer crystal which has experienced a recoil. Using Larmor’s formula, along with corrections to it, allows one to design an experiment. The favored idea is to use many small nano-spheres of Mössbauer-active metals, whose outer surfaces are charged. The energy radiated then varies as the charge squared divided by the recoil time. This can then be measured with the extreme sensitivity available in Mössbauer experiments. If it turns out that experiments prove the need for off-mass-shell theory, then this would have profound implications for all of condensed matter physics. It would mean that an off-mass-shell theory like those considered by Stueckelberg, Horwitz, Piron, Greenberger, and many others are required to describe nature. The inclusion of these would be a major shift in the foundations. It would mean that there are new dynamic variables—the rest masses of particles. The ability to measure the diffusion relaxation time should prove useful also in chemical analysis, and provide a new class of analytical methods for material science. This problem is also interesting because the Mössbauer effect is a phenomenon where the solid-state environment dramatically and indisputably influences the probability of a nuclear process. (shrink)

Many decades ago Patrick Suppes argued rather convincingly that theoretical hypotheses are not confronted with the direct, raw results of an experiment, rather, they are typically compared with models of data. What exactly is a data model however? And how do the interactions of particles at the subatomic scale give rise to the huge volumes of data that are then moulded into a polished data model? The aim of this paper is to answer these questions by presenting a detailed case (...) study of the construction of data models at the LHCb for testing Lepton Flavour Universality in rare decays of B-mesons. The close examination of the scientific practice at the LHCb leads to the following four main conclusions: raw data in their pure form are practically useless for the comparison of experimental results with theory, and processed data are in some cases epistemically more reliable, real and simulated data are involved in the co-production of the final data model and cannot be easily distinguished, theory-ladenness emerges at three different levels depending on the scope and the purpose for which background theory guides the overall experimental process and the overall process of acquiring and analysing data in high energy physics is too complicated to be fully captured by a generic methodological description of the experimental practice. (shrink)

The theories of cultural anthropologist Ernest Becker arise from an existential and psychological analysis of the death terror/anxiety deep in the unconscious of every human. Becker details how this anxiety governs the ideologies and behaviors of our species—something now confirmed by thousands of experiments performed by psychologists engaged in contemporary terror management theory (TMT). Humans manage their anxiety through what Becker terms “hero systems”—concepts, beliefs, and myths we create to give us a sense of significance and meaning during, and (...) even beyond our mortal lives. Today, many dominant economic, technological, and religious hero systems seek to confirm our significance by denying that we are—like all other species—animals who must exist in a decaying, mortal body. Becker shows how this attempt to deny our “creatureliness” (basic biological nature) causes humans to stand against the natural world we are embedded in, leading to an assault on the planet and nonhuman animals. As a result, Becker believed pacifism was the only hero system capable of keeping humankind from destroying itself and the earth. Pacifism is the precursor to the more encompassing ethical concept of “reverence for life,” advocated by Dr. Albert Schweitzer. By respecting the will-to-live in all sentient beings, reverence for life transcends concern for humans alone and extends moral and physical safeguards to life as such. Confronting the fact that humans are increasingly alienated from their commodified world and their own being, reverence for life stands as a vital solution to many of our modern problems. And following contemporary TMT research, reverencing life can also expand one’s self-esteem, which research shows lowers death anxiety, reduces aggression, and offers authentic meaning to life itself. (shrink)

The essay begins with the estrangement of the great lyrical poetry from the public since the middle of the 19th century. It is conceived in terms of an historical change in the structure of human experiencing.That is first demonstrated in Bergson. The autor interprets „Matière et Mémoire“ as the attempt to vindicate through the category of memory the possibility of genuine, that is, tradition-forming experience as against the mode of experience in the industrial age. Proust has more closely determined Bergson's (...) notion of memory as involuntary memory. Accordingly he seeks to reconstruct the aesthetic form of the narrative. Its industrial counterparts are information and sensation. Through shocks they threaten memory which B., in referring to psycho-analytical theories, conceives in terms of „protection against stimuli“.Erlebnis becomes the antithesis of experience (Erfahrung). In Baudelaire’s lyrical poetry the Erlebnis of shock occupies the center. In his portrayal of the fenser, Baudelaire identifies himself with the one who parries the shocks. These shocks occur when the individual is confronted with the amorphous multitude of the metropolis. In one chapter the author describes this clash and the shape it takes in Baudelaire's poetry. The subsequent chapter presents an analysis of Poe's „Man of the Crowd44, the city crowd portrayal which provides the clue for Baudelaire's and which is contrasted with the Biedermeier picture of Hoffmann's „Cousin's Corner Window“.The shock as the dominant form of Erlebnis is shown as grounded in the reified process of production in capitalist society. The discontinuity of the elements of shock has its basis in the discontinuity of the automatized process of labor which no longer admits of any „experience“, „practice“. The experience of shock of the member of a crowd corresponds to the experience of the worker who operates a machine. The reflectory mechanism of the victim of Modern Times appears in Baudelaire's work in the pattern of the hazard game which at the same time is the radical counterpart of „experience“.In Baudelaire, time is dissociated. Its power is absorbed by rare, „significant“ days. In them Baudelaire, through the „correspondances“4 seeks to save and restore the lost experience. The power of anamnesis is posited against the „swarm of seconds“. But the consolation of anamnesis remains impotent. In the dissociated shock moments of time, — the „spieen“ —, and the anamnesis of the vie antérieure, — the „idéal“ —, Baudelaire holds in his hands the débris of genuine experience.B. subordinates the representations constitutive of „experience“, that is, those of involuntary mefiiory, to his notion of „aura“. To experience the aura of a phenomenon means to endow it with the faculty of raising the eyes. The decay of aura is the foremost subject of Baudelaire : he summons eyes who have lost the faculty of raising themselves. He has designated the price for which the sensation of the Modern can be bought : the destruction of aura in shock experience.L'analyse débute par la constatation d'une scission entre la grande poésie lyrique et le public — scission qui se serait produite dès le milieu du xix® siècle. Cette séparation est interprétée comme la conséquence d'une transformation dans la structure même de l'expérience humaine.Cela est d'abord expliqué par l’oeuvre de Bergson. La théorie de la mémoire telle qu'elle a été développée dans Matière et mémoire se rattache à un type d'expérience qui, au cours du xixe siècle, a subi des atteintes profondes. Bergson tend, grâce à la catégorie de la mémoire, de restaurer le concept d'une expérience authentique. Cette expérience authentique existe en fonction de la tradition et s'oppose ainsi aux modes habituelles d'expérience propres à l'époque de la grande industrie. Proust a défini la mémoire bergsonienne comme une mémoire involontaire ; en son nom il avait essayé de reconstruire la forme de la narration. Le rival de cette dernière s'appelle, à l'époque de la grande industrie, l'information. Elle développe, par le moyen des chocs, une mémoire qui, par Proust, a été opposée à la mémoire bergsonienne sous le nom d'une mémoire volontaire. Il est permis de considérer, conformément à Freud, la mémoire volontaire comme étroitement liée à une conscience perpétuellement aux aguets. Plus la conscience sera obligée à parer aux chocs, plus se développera la mémoire volontaire, et plus périclitera la mémoire involontaire. L'expérience éminemment moderne du choc sera la norme de la poésie baudelairienne. Par l'image de l’escrimeur, Baudelaire qui, en flânant, était habitué d’être coudoyé par les foules des rues, s’identifie à l’homme qui pare aux chocs.Le choc en tant que forme prépondérante de la sensation se trouve accentué par le processus objectivisé et capitaliste du travail. La discontinuité des moments de choc trouve sa cause dans la discontinuité d’un travail devenu automatique, n’admettant plus l’expérience traditionnelle qui présidait au travail artisanal. Au choc éprouvé par celui qui flâne dans la foule correspond une expérience inédite : celle de l’ouvrier devant la machine.Le réflexe mécanisé de l’homme livré au monde moderne se traduit chez Baudelaire dans l’attitude du joueur. Pour l’homme qui s’est adonné au jeu, l’expérience du choc se présente en ce qu’elle a de plus essentiel* c’est-à-dire comme une façon d’éprouver le temps. Le spleenétique qui ne peut se dégager de la fascination exercée par le déroulement du temps vide est le frère jumeau du joueur. En face du Spleen, l’oeuvre baudelairienne évoque l’Idéal. L’Idéal, c’est la mémoire involontaire, initiatrice aux * correspondances ». Dépositaire des images d’une vie antérieure, l’Idéal serait le consolateur suprême s’il n’était tenu en échec par la « beauté moderne » qui est essentiellement spleenétique. Les souvenirs plus ou moins distincts dont est imprégnée chaque image qui surgit du fond de la mémoire involontaire peuvent être considérés comme son « aura ». Se saisir de l’aura d’une chose veut dire : l’investir du pouvoir de lever le regard. La déchéance de l’aura a des causes historiques dont l’invention de la photographie est comme un abrégé. Cette déchéance constitue le thème le plus personnel de Baudelaire. C’est elle qui donne la clé de ses poésies érotiques. Le poète invoque des yeux qui ont perdu le pouvoir du regard. Ainsi se trouve fixé le prix de la beauté et de l’expérience moderne : la destruction de l’aura par la sensation du choc. (shrink)

The fundamental problem on which Ilya Prigogine and the Brussels- Austin Group have focused can be stated briefly as follows. Our observations indicate that there is an arrow of time in our experience of the world (e.g., decay of unstable radioactive atoms like Uranium, or the mixing of cream in coffee). Most of the fundamental equations of physics are time reversible, however, presenting an apparent conflict between our theoretical descriptions and experimental observations. Many have thought that the observed arrow (...) of time was either an artifact of our observations or due to very special initial conditions. An alternative approach, followed by the Brussels-Austin Group, is to consider the observed direction of time to be a basic physical phenomenon due to the dynamics of physical systems. This essay focuses mainly on recent developments in the Brussels-Austin Group after the mid 1980s. The fundamental concerns are the same as in their earlier approaches (subdynamics, similarity transformations), but the contemporary approach utilizes rigged Hilbert space (whereas the older approaches used Hilbert space). While the emphasis on nonequilibrium statistical mechanics remains the same, their more recent approach addresses the physical features of large Poincar´. (shrink)

The physics literature contains many claims that elementary particles have been observed: such observational claims are, of course, important for the development of existential knowledge. Regarding claimed observations of short-lived unstable particles in particular, the use of the word 'observation' is based on the convention in physics that the observation of a short-lived unstable particle can be claimed when its predicted decay products have been observed with a significance of 5 sigma. This paper, however, shows that this 5 sigma (...) convention is inconsistent with existing concepts of observation by showing that unstable particles with a lifetime of less than 0.01 attosecond are fundamentally unobservable both from the perspective of Fox's recent concepts of direct and indirect observation, and from the perspective of Van Fraassen's notion of observability. This cognitive inaccessibility of parts of the subatomic world has far-reaching implications for physics, not the least of which is that the aforementioned convention is untenable: claims that such short-lived unstable particles have been observed will thus have to be retracted. The main implications are two incompleteness theorems for physics, respectively stating (i) that experiments cannot prove completeness of a physical theory predicting short-lived unstable particles, and (ii) that experiments cannot prove correctness of such a theory|one can at most test its empirical adequacy. On a general note, the conclusion is that the importance of philosophical arguments for particle physics is herewith demonstrated: it is, thus, a widespread misconception that philosophical arguments can be completely avoided. (shrink)

The interreligious dialogue is not a new theme in the history of Christianity, the possibility of its realization being analyzed from the early centuries. Nowadays, the way that other religions are viewed has changed essentially, the religious, political, economic and social realities, being completely different than in the beginning. However, a correct handling of interreligious dialogue cannot disregard the past, more than that, the ideas from the works of the Holy Fathers, church writers, theologians and old thinkers remain valid and (...) are used as themes in the current discussions of the interreligious dialog. Among them, an important place takes Cantemir, the Prince of Moldavia, who lived for a long time in Constantinople. His works, which deals with the history of the Ottoman Empire and the Islamic doctrine, have their basis in the personal experience and in the depth knowledge of the main Islamic sources that helped him to give to posterity the representative works for the knowledge of the Muslim religion and relations between Christianity and Islam during the development and decay of the Ottoman Empire. The way he presents the relation between Christianity and Islam, approaches him to the other Christian writers of his time which are addressing the same topic, highlighting the sadness of an era in which the great Christian empire fell under Ottoman rule and also the hopes of the Orthodox worldwide Christians to release the Christianity, having central the idea of approaching the apocalyptic time when Christianity will triumph. (shrink)