Stable evolutionary strategy of Homo sapiens (SESH) is built in accordance with the modular and hierarchical principle and consists of the same type of self-replicating elements, i.e. is a system of systems. On the top level of the organization of SESH is the superposition of genetic, social, cultural and techno-rationalistic complexes. The components of this triad differ in the mechanism of cycles of generation - replication - transmission - fixing/elimination of adoptively relevant information. This mechanism is implemented either in accordance (...) with the Darwin-Weismann modus, or according to the Lamarck modus, the difference between them is clear from the title. The integral attribute of the system of systems including ESSH is the production of evolutionary risks. The sources of evolutionary risk for stable adaptive strategy of Homo sapiens are the imbalance of (1) the intra-genomic co-evolution (intragenomic conflicts); (2) the gene-cultural coevolution; (3) the inter-cultural co-evolution; (4) techno-humanitarian balance; (5) intertechnological conflicts (technological traps). At least phenomenologically the components of the evolutionary risk are reversible, but in the aggregate they are in potentio irreversible destructive ones for bio-social, and cultural self-identity of Homo sapiens. When the actual evolution is the subject of a rationalist control and/or manipulation, the magnitude of the 4th and 5th components of the evolutionary risk reaches the level of existential significance. (shrink)

The theory of evolution of complex, including the humans system and algorithm for its constructing are a synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science,. In other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path (...) of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them can estimated by the ratio of socio-psychological predispositions of humanization/dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

The co-evolutionary concept of three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot be instrumental reduced to other ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism — genetic and cultural co-evolution and techno-humanitarian (...) balance. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

Stable adaptive strategy of Homo sapiens (SASH) is a result of the integration in the three-module fractal adaptations based on three independent processes of generation, replication, and the implementation of adaptations — genetic, socio-cultural and symbolic ones. The evolutionary landscape SASH is a topos of several evolutionary multi-dimensional vectors: 1) extraversional projective-activity behavioral intention (adaptive inversion 1), 2) mimesis (socio-cultural inheritance), 3) social (Machiavellian) intelligence, 4) the extension of inter-individual communication beyond their own social groups and their own species in (...) the rest of the world, 5) the symbolic system of communication (symbolic inheritance), 6) spiritualistic trans- formation of emotionally-shaped components of mentality, 7) the dominance of the rationalist thought mentality (enhancer of adaptive inverse 1), 8) a recursive distribution of projective-activity intentions on the man himself his genome, psyche and culture (Adaptive Inversion 2), 9) introversional reorientation of the vector of cognitive activity (adaptive inversion 3). (shrink)

Sources of evolutionary risk for stable strategy of adaptive Homo sapiens are an imbalance of: (1) the intra-genomic co-evolution (intragenomic conflicts); (2) the gene-cultural co-evolution; (3) inter-cultural co-evolution; (4) techno-humanitarian balance; (5) inter-technological conflicts (technological traps). At least phenomenologically the components of the evolutionary risk are reversible, but in the aggregate they are in potentio irreversible destructive ones for biosocial, and cultural self-identity of Homo sapiens. When the actual evolution is the subject of a rationalist control and/or manipulation, the magnitude (...) of the 4th and 5th components of the evolutionary risk reaches a level of existential significance. (shrink)

The phenomenon of rationalism and irrationalism, contextually related to the transformation methodology and the social function of modern (post-industrial) science – social verification, interpretation and knowledge, etc., are analyzes.

3 In live performances seated audiences have restricted opportunities for response. Some 4 responses are obvious, such as applause and cheering, but there are also many apparently 5 incidental movements including posture shifts, fixing hair, scratching and adjusting glasses. 6 Do these movements provide clues to people’s level of engagement with a performance? Our 7 basic hypothesis is that audience responses are part of a bi-directional system of audience- 8 performer communication. This communication is part of what distinguishes live from (...) recorded 9 performance and underpins live performers’ moment-to-moment sense of how well a performance 10 is going. Here we investigate the range of visible real-time movements of audiences in four live 11 contemporary dance performances. Video recordings of performers and audiences were analysed 12 using computer vision techniques for extracting face, hand and body movement data. The 13 meaning of audience movements were analysed by comparing clips of the audience at moments 14 of maximum and minimum movement to expert and novice judges. The results show that audience 15 clips with the lowest overall movement are judged as displaying the highest engagement. In 16 addition, we found that while there is no systematic relationship between audience and dancers 17 movement, hands seem to play an especially significant role since they move significantly more 18 compared to the rest of the body. We draw on these findings to argue that collective stillness is 19 an especially salient signal of audience engagement. (shrink)

Treatise on the theory of Advaita Vedanta philosophy.

Cardiovascular disease is the leading cause of death of women in the United States, yet cardiovascular research is disproportionately conducted using male human subjects and male animal models. This article deploys Katrina Hutchison’s (2019) analysis of gender disparity in clinical trials as a moral aggregation problem to address the problem of underrepresentation of women in cardiovascular research. I identify cost concerns, convenience, pregnancy, and negligence as potential reasons for the underrepresentation of women in CVD research. Finally, I suggest that multilevel (...) strategies will be needed to eliminate sex disparity in CVD research and improve patient care. (shrink)

El presente artículo indaga por la posibilidad del perdón teniendo como telón de fondo el daño extremo, en el cual la víctima ha sido violentada en suintegridad física y psicológica sin razón aparente. Para allanar el problema abordamos la perspectiva de Jankélévitch, donde el perdón no es unívoco ni universal, más bien es un asunto personal. En este sentido, el artículo muestra que el perdón puede proceder de i) un acto de amor, completamente desinteresado, en el que la víctima en (...) un acto de desprendimiento y de humildad dona el perdón sin esperar nada a cambio y ii) del diálogo que se establece entre víctima y verdugo, donde el segundo reconoce la falta y, en consecuencia, establece comunicación con la víctima. No obstante, y dado los límites humanos, el reconocimiento de la falta no implica, necesariamente, el acontecimiento del perdón. (shrink)

Volume 23, Issue 2, June 2019, Page 120-123.

This case involves invasive research on captive wild populations of birds to study aggressive animal behavior. The case and associated commentaries raise and examine fundamental issues: whether and under what conditions, such research is ethically justified when the research has no expected, direct application to the human species; the moral status of animals and how one balances concern for the animal’s interests against the value of gains in scientific knowledge. They also emphasize the issue of the importance of a thorough (...) literature search to ensure appropriate research design and experimental design to minimize animal suffering. It raises the issue of circumstances in which such research should be modified or terminated. (shrink)

This essay challenges dominant interpretations of Foucault’s lectures on parrhesia as affirming an ethical, non-political conception of truth-telling. I read the lectures instead as depicting truth-telling as an always political predicament: of having to appear distant from power, while also having to partake in some sense of political power. Read in this way, Foucault’s lectures help us to understand and address the disputed politicality of truth-telling – over who counts as a truth-teller, and what counts as the truth – that (...) his ethical interpreters tend to neglect. Yet the essay also shows that Foucault’s depiction of the predicament of truth-tellers is problematically gendered: focused on the masculine problem of moving in and out of the public sphere, rather than on the experience of the dispossessed, who are excluded from political power altogether. The essay mobilizes an alternative reading of one of Foucault’s key texts – Euripides’ Ion – to draw out an alternative, more democratic model of the predicament of truth-telling: of having to constitute power that can lend significant to truth-telling, while speaking from a position of powerlessness. (shrink)

ABSTRACTAtiq Rahimi is a director, photographer and translingual author who has published in Dari and in French since 1999. As an outspoken author, Rahimi did not refrain from narrating l...

In this paper we define the hyper operations ⊗, ∨ and ∧ on a hyper MV -algebra and we obtain some related results. After that by considering the notions ofhyper MV -ideals and weak hyper MV -ideals, we prove some theorems. Then we determine relationships between hyper MV -ideals in a hyper MV -algebra and hyper K -ideals in a hyper K -algebra . Finally we give a characterization of hyper MV -algebras of order 3 or 4 based on the (...) hyper MV -ideals. (shrink)

ObjectiveCaring for patients with Alzheimer’s disease is a stressful situation and an overwhelming task for family caregivers. Therefore, these caregivers need to have their hardiness empowered to provide proper and appropriate care to these older adults. From the introduction of the concept of hardiness, few studies have been conducted to assess the hardiness of caregivers of patients with AD. Presumably, one reason for this knowledge gap is the lack of a proper scale to evaluate hardiness in this group. This study (...) was conducted to develop a reliable and valid Family Caregivers’ Hardiness Scale to measure this concept accurately among Iranian family caregivers sample.MethodsThis study is a cross-sectional study with a sequential-exploratory mixed-method approach. The concept of family caregivers’ hardiness was clarified using deductive content analysis, and item pools were generated. In the psychometric step, the samples were 435 family caregivers with a mean age of 50.26, and the data were gathered via an online form questionnaire. In this step, the items of the FCHS were evaluated using face and content validity. Then, the factor structure was determined and confirmed using exploratory factor analysis and confirmatory factor analysis followed by convergent and divergent validity, respectively. Finally, scale reliability, including stability, and internal consistency were evaluated.ResultsThe finding revealed that FCHS consists of five factors, namely, “Religious Coping”, “Self-Management”, “Empathic Communication”, “Family Affective Commitment”, and “Purposeful Interaction” that explained 58.72% of the total variance. The results of CFA showed a good model fit. Reliability showed acceptable internal consistency and stability.ConclusionBased on the results of the psychometric evaluation of the FCHS, turned out that the concept of hardiness in Iranian family caregivers is a multidimensional concept that is most focused on individual-cultural values, emotional family relationships, and social relationships. The designed scale also has acceptable validity and reliability features that can be used in future studies to measure this concept in family caregivers. (shrink)

This essay argues for reading Rachel Carson’s Silent Spring as a work of love that calls for an environmental politics of desire rather than self-preservation narrowly construed. I make this argument by reading Silent Spring in conjunction with the extant love letters of Carson and Dorothy Freeman, where they depict their love as a wondrous multispecies achievement constituted through encounters with birds. I argue that their example reveals that love need be neither worldless nor heteronormative, but may be a world-disclosing (...) practice that leads individuals to live, and desire to live, differently. Reading Silent Spring through the lens of these letters, I argue that it calls us to see the threat insecticides pose not only to “mere life” but also to pleasurable lives of wonder and love. I build on Silent Spring to argue for an alternative politics of survival in the face of climate change: one that foregrounds the connections between inter-human affects and a vibrant multispecies world, between intimate and public feelings, and calls for preservation of a multispecies world through and on behalf of human pleasure. (shrink)

There are certain moments, such as the American founding or the Civil Rights Movement, that we revisit again and again as instances of democratic triumph, and there are other moments that haunt us as instances of democratic failure. How should we view moments of democratic failure, when both the law and citizens forsake justice? Do such moments reveal a wholesale failure of democracy or a more contested failing, pointing to what could have been, and still might be? Public Trials reveals (...) the considerable stakes of how we understand democratic failure. Maxwell argues against a tendency in the thinking of Plato, Rousseau and contemporary theorists to view moments of democratic failure as indicative of the failure of democracy, insomuch as such thinking leads to a deference to authority that unintentionally encourages complicity in elite and legal failures to assure justice. In contrast, what Maxwell calls "lost cause narratives" of democratic failure reveal the contingency of democratic failure by showing that things "could have been" otherwise-and, with public action and response, might yet be. A politics of lost causes calls for democratic responsiveness to failure via practices of resistance, theatrical claims-making, and re-narration. Maxwell makes a powerful case for the politics of lost causes by examining public controversies over trials. She focuses on the dilemmas and diagnoses of democratic failure in four instances: Edmund Burke's speeches and writings on the Warren Hastings trial in late 18th century Britain, Emile Zola's writings on the Dreyfus Affair in late 19th century France, Hannah Arendt's writings on the Eichmann trial in 1960's Israel, and Kathryn Bigelow's recent narration of (the lack of) trials of alleged terrorist detainees in Zero Dark Thirty. Maxwell marshals her subtle, historically grounded readings of these texts to show the dangers of despairing of democracy altogether, as well as the necessity of re-narrating instances of democratic failure so as to cultivate public responsiveness to such failures in the future. (shrink)

Ocherk 1. Voprosy ontologii -- Ocherk 2. Voprosy ėtiki i ėstetiki -- Ocherk 3. Voprosy gnoseologii i aksiologii.

This comprehensive sourcebook of Philo of Alexandria presents topics and themes drawn from commonly studied Philonic texts in seven chapters: theology, cosmology, anthropology, ethics, biblical characters, Jewish Law, and Jewish worship and observances.

This book examines Philo's understanding of the acquisition of virtues and the avoidance of vices using the Greek concept of piety as a central virtue in his ethical discourse. Naveros exceptionally shows how Philo construes his understanding of living ethically within both the Hellenistic Jewish and Greek traditions.