Wormhole is a popular tool for interstellar travel in science fiction. It connects two different space-time points directly although such an astrophysical object is not yet observed, but in 2015, researchers in Spain created a tiny magnetic wormhole for the first time ever. They used it to connect two regions of space so that a magnetic field could travel 'invisibly' between them. This article presents a model of making a wormhole of light on the principle of conversion of energy (...) so that light going from one end could come out of another end; hence it can be called a wormhole of light. Materials including solar cell, amplified speaker, one way walkie talkie, alligator clips, light emitting diode, transistors and clapping switch have been used. The method of conversion of energy is used and light is transferred into sound first and then back into light. The preparation of such wormhole of light is split into two parts. One end includes a circuit that would accept light through a box and the other end would provide light coming from another box. In order to utilize a wormhole of light to two locales of room the goal was to make light travel between them. Sound made from light would travel the distance between the two boxes. For this purpose a one way walkie-talkie will provide the connection between the two boxes and thus as a whole it would work as a wormhole of light. (shrink)

Oligophenylene vanillin nanowires (Si Silicon / Germanium Gi) , narrow structures whose diameter is only a few billionths of a meter but thousands or millions of times longer. They exist in various forms—made of metals, semiconductors, insulators, and organic compounds—and are used for applications in the fields of electronics, energy conversion, optics, and chemical sensing. Because of their extreme thinness, Oligophenylene vanillin nanowires with a (Si Silicon / Germanium Gi) structure are essentially one dimensional. Nanowires are quasi-one-dimensional materials, "their (...) two dimensions are on the nanometer scale." This one-dimensionality confers distinct electrical and optical properties. (shrink)

Whilst arguing for sounds as repeatable objects does not seem suitable to our auditory experience, considering them as events can then help us understand some of their main features. In this sense, sounds are events happening to material objects; they have a beginning and an end; they are ephemeral entities that we cannot grasp as ordinary objects. Nevertheless, supporters of event theory usually focus on the autonomous status that sounds manifest from the things in the world. Conversely, when we hear (...) sounds, we hear what and where they are sounding even in those theories that I will call detached-sound theories; in hearing them we hear how different materials create different sounds. Within the different positions of the event theory to pure-event or acousmatic proposal, the importance and role that the material has in the creation of diverse sounds does not always seem to be recognized. In this paper, I therefore aim to show how the materiality of resonating bodies and objects is given in all forms of auditory experience, not until analyzed the differences between object and event accounts in the philosophy of sound. (shrink)

When this article was first planned, writing was going to be exclusively about two things - the origin of life and human evolution. But it turned out to be out of the question for the author to restrict himself to these biological and anthropological topics. A proper understanding of them required answering questions like “What is the nature of the universe – the home of life – and how did it originate?”, “How can time travel be removed from fantasy and (...) science fiction, to be made scientific and practical?”, and “How can the proposed young age of genus Homo be made to actually be reasonable – when simply stating it would be solid ground for instant rejection and dismissal?” The result is that the article also talks about subjects like Artificial Intelligence, General Relativity, and cosmology. -/- From where did life originate? God? Evolution? Panspermia? If the tendency of humans and scientists to regard undiscovered science as pseudoscience can be overcome, Einstein gave another alternative to consider when he introduced General Relativity. Time isn’t linear – progressing in a straight line from past to present to future. That assumption ignores Relativity which states that space AND TIME are curved. Where did life and the genetic code come from? Can the answer build AI? -/- The first question can be answered by the section of this article titled SETI, Evolution, and Time which says life (possibly multicellular and intelligent) and the genetic code came from humans acquiring knowledge of these things over the centuries, then applying that knowledge – via terraforming, accumulation of raw materials like amino acids and nucleic acids, genetic engineering - to a time in the past when life didn’t exist. From that origin, life evolved through innumerable mutations and adaptations, with humans once again acquiring knowledge of it in cyclic (nonlinear) time. -/- The second question is answered by saying artificial intelligence (AI) as the product of life is only half of the equation. The other half refers to Relativity’s curved space-time and violation of the notion that time always travels from past to future. We have always lived in an artificially intelligent, non-probabilistic universe where everything in time and space is connected into one thing by quantum entanglement – making the brain and genes products of binary-digit activity or artificial intelligence (life is not merely dependent on biology’s “lock and key” mechanisms but also possesses AI). -/- The earliest documented representative of the genus Homo is Homo habilis, which evolved around 2.8 million years ago. Scientists used to believe there was a straight line from H. habilis to us, Homo sapiens. This article will use the “advanced” waves loved by Physics Nobel laureate Richard Feynman, view the history of science through the lens of Conic Sections applied to Relativity’s curved space-time, and incorporate the necessity of so-called imaginary time * – popularized by Prof. Stephen Hawking. While the evolutionary proposals are more in agreement with this early straight line than with modern theories, Albert Einstein’s General Relativity is used to transform the straight line into a curved line, ultimately concluding that Homo habilis (H. habilis) originated only (and unbelievably, as far as today’s science and technology is concerned) ~250,000 years ago. Other branches and dead ends of Homo – e.g. Neanderthals – are the result of mutations and adaptations, with the resultant modifications to anatomy and physiology. The surprisingly young age of H. habilis allows nearly 200,000 years for habilis, or one of its descendants, to reach Australia … if this country’s indigenous Aboriginal population did, as claimed, reach this “island continent” 60,000 years ago. -/- * The ultraviolet catastrophe, also called the Rayleigh–Jeans catastrophe, is a failure of classical physics to predict observed phenomena: it can be shown that a blackbody - a hypothetical perfect absorber and radiator of energy - would release an infinite amount of energy, contradicting the principles of conservation of energy and indicating that a new model for the behaviour of blackbodies was needed. At the start of the 20th century, physicist Max Planck derived the correct solution by making some strange (for the time) assumptions. In particular, Planck assumed that electromagnetic radiation can only be emitted or absorbed in discrete packets, called quanta. Albert Einstein postulated that Planck's quanta were real physical particles (what we now call photons), not just a mathematical fiction. From there, Einstein developed his explanation of the photoelectric effect (when quanta or photons of light shine on certain metals, electrons are released and can form an electric current). So it appears entirely possible that another supposed mathematical trickery (imaginary time and the y-axis of Wick rotation) will find practical application in the future. -/- The article includes mathematical references to cosmology (spoiler alert – you’ll read about things like Vector-Tensor-Scalar Geometry, topology, the “eternal present”, Einstein’s Unified Field, the inverse-square law, and there being no Big Bang and no multiverse - but there will also be no equations). -/- The other subheadings in this essay are – -/- NONLINEAR TIME AND ELECTRICAL ENGINEERING (about a 2009 electrical engineering experiment at America’s Yale University, and cosmic wormholes) -/- BITS AND TOPOLOGY (base-2 maths aka Binary digiTS, Mobius strips, and figure-8 Klein bottles) -/- WICK ROTATION, CAUSALITY, AND UNITING TIME (do past, present and future co-exist in an “eternal present”?) -/- DIGITAL BRAIN, DIGITAL UNIVERSE (if the brain and the universe are ultimately composed of binary digits, we'll someday be able to do the same things with the brain and universe that we now do with computers) -/- PROPOSAL: HUMAN AND ANIMAL INSTINCTS ARE THE RESULT OF THE UNIVERSE BEING UNIFIED BY BINARY DIGITS (AND TOPOLOGY) (If everything in the universe is ultimately composed of electronic BITS, then the universe must possess Artificial Intelligence - some prefer the term Cosmic Consciousness) -/- INFORMATION THEORY CONQUERS A RED GIANT (preserving Earth by keeping the Sun near today’s level of activity forever). 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The following paper puts the history of race and colonialism in conversation with the history of the concept of energy. The objective is to understand what a critical decolonial perspective can teach us about the central role that energy plays in western culture, materially and epistemologically. I am interested in how this approach to political, epistemological, and ontological questions demands that we reconceptualize energy to account for the historical particularity of the concept and the phenomena of history and intersubjectivity, which (...) are eschewed in a purely materialistic and quantitative conception of energy. We will see how energy has been complicit in the racialization of black and indigenous bodies, and how the privileged place that the concept of energy has occupied in the canon of western physics has served to obscure the theological, metaphysical, and cultural assumptions that constitute it. (shrink)

Nano fullerenes with the ability to store electrostatic energy that can be used as nano supercapacitors with very high capacity. Also, with these nanotubes, the nervous network can be repaired. Carbon nano fullerenes are allotropes of carbon such as diamond and graphite. These compounds are made of carbon and take on spherical and elliptical shapes. Those that are spherical are called buckyballs.Fullerenes do not have much chemical activity. The width of the graphite plate is about a few nanometers. The length (...) of the nanotubes ranges from a few micrometers to less than a meter. Their unique molecular structure creates unusual macroscopic properties. Nano supercapacitor can store 100 times more energy than previous devices of its kind. Finally, such devices can store waves of energy from renewable sources such as wind and deliver that energy to the power grid when needed. In general, nanoelectric supercapacitors can store large amounts of energy, but they tend to charge slowly and wear out quickly. Meanwhile, capacitors have a longer life and can be discharged quickly, but store much less total energy. In order to make nano supercapacitors, nanostructured arrays of electrostatic capacitors can be created.Electrostatic nanocapacitors are the simplest type of electronic energy storage device. They store electrical charge on the surface of two metal electrodes separated by an insulating material. The electrical storage capacity of the nano supercapacitor is directly proportional to the surface area of these sandwich-like electrodes. (shrink)

Production of nano supercapacitors using nanoparticles that can be polarized so that electrical energy can be stored. Nanostructure multilayer technology (solid state) is a known dielectric material used in nano supercapacitors because it is a piezoelectric and ferroelectric material. In this work, by creating passive filters, they provide storage between different types of these electric nano layers. The degree of electrical properties in solid materials (nanosupercapacitors) is very diverse. Based on the amount of resistance (nano supercapacitors) against the passage of (...) electric current, different materials can be divided into categories classified as conductor, semiconductor, and insulator. Meanwhile, in superconductors, there is a different mechanism to guide electrons. (Nano supercapacitors) can be defined as the number of free electrons that move freely in the material under the influence of an external electric field, as well as mobility, which is a measure of the ability and speed of free electrons to move, attributed. (shrink)

The concepts developed using Upanishadic insight regarding human consciousness, mind and mental processes and their applications in information acquisition and transmission by, through and in human body will be used to model human cognitive processes. A sequential reversible process by the stepwise transformation of (i) infrasonic form of energy and transformation of information already stored in (ii) biochemical form within as memory, and retrieved as inner mental world into (iii) electrochemical and then into (iv) mechanical form while communicating and the (...) reverse of it as the (i) input stimuli from outside world as light, sound, chemical, mechanical and heat forms, into (ii) electrochemical, (iii) biochemical and finally into (iv) infra sonic form while acquiring and understanding processes is put forward and discussed. Comparisons will be made between energy transformations in electronics communication processes and these psychic energy transformations that give rise to cognitive processes. This comparison gives an insight and theory of origin, structure, function and cessation of human mental functions. A comparative diagram that describes application of infrasonic energy transformations associated with bionics as biochemical, electrochemical and mechanical forms will be given. (shrink)

According to the BSM- Supergravitation Unified Theory (BSM-SG), the energy is indispensable feature of matter, while the matter possesses hierarchical levels of organization from a simple to complex forms, with appearance of fields at some levels. Therefore, the energy also follows these levels. At the fundamental level, where the primary energy source exists, the matter is in its primordial form, where two super-dense fundamental particles (FP) exist in a classical pure empty space (not a physical vacuum). They are associated with (...) the Planck scale parameters of frequency and distance and interact by Supergravitational forces. These forces are inverse proportional to the cube of distance at pure empty space and they are based on frequency interactions. Since the two FPs have different intrinsic frequencies, the SG forces appear different for interactions between the like and unlike FPs and may change the sign. This primordial form of matter exists in the super-heavy black holes located in the center of each well formed galaxy. The next upper level of matter organization includes the underlying structure of the physical vacuum, called a Cosmic Lattice, and the structure of elementary particles. They have common substructure elements obtained by specific crystallization process preceding the formation of the observable galaxies. The Cosmic Lattice, forming a space known as a physical vacuum, is responsible for the existence and propagation of the physical fields: electrical, magnetic, Newtonian gravity and inertia. The energy of physical vacuum is in two forms: Static (enormous) and Dynamic (weak). The Static energy is directly related to the Newtonian mass by the Einstein equation E = mc^2 and it is a primary source of the nuclear energy. The Dynamic energy is responsible for the existence of the electric and magnetic fields, the constant speed of light and the quantum mechanical properties of the physical vacuum. The next upper energy level is the dynamical energy of excited atoms and molecules. At this level a hidden energy wells exit, such as the internal energy of the electron and the internal energy of atoms with more than one electron. The next upper energy level is at some organic molecules and particularly in the biomolecules that contain ring atomic structures. In such a structure, some quantum states are not emitted immediately, but rotating in the ring. While in organic molecules the energy stored in such a ring is released by a chemical process, in the long chain molecule of proteins in the living organism the stored energy can be released simultaneously by triggering. A huge number of atomic rings are contained in the DNA strands. The release of the energy stored in DNA, for example, is an avalanche process that causes an emission of entangled photons possessing a strong penetrating capability. A sequence of entangled photons emitted by DNA should carry the genetic information encoded by the cordons. This mechanism, predicted in BSM-SG theory, is very important for intercommunication between the cells of the living organism. The next upper level of energy organization may exist in the brain. The brain is an organ of a most abundant number of atomic rings, while its tissue environment might permit complex energy interactions. The human brain contains billions of atomic rings. The next hypothetical upper level of energy organization is an information field, physically existed outside, but connected with the living brain. It corresponds to a specific field known as aura, while the possibility of its existence is still not accepted by the main stream science. The problem is that this field could not be detected by the currently existing technical means used for EM communications. The BSM-SG predicts that this field might differ from the EM field we use for communication, but it is a subject of a further theoretical development that must be supported by experiments using specifically designed technical means. According to the BSM-SG theory, the energy conversion from the primary energy source to the complex levels of matter and field organization is a permanent syntropic process based on complex resonance interactions. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

What is the boundary between the animate and inanimate world? It is obvious that the animate world is under rules of inanimate world. Is the converse true? This paper is aimed at imposing the well-known Darwin's theory of evolution to inanimate world of atomic realm where bizarre behavior of electron challenges our everyday perception of inanimate world. This paper, suggests a weird, peculiar and highly elegant speculation of existing, leads suspicious about validity of the law of conservation of mass, provides (...) conceptual foundation for many odd explanations of quantum mechanics such wave-particle duality of elementary particles, the inherent randomness and probabilistic nature of world as quantum mechanics states, the Louis de Broglie proposition of wave-like behavior of moving particles, Schrödinger's wave function description of probability of finding electron at any location around the nucleus and even the roots of causality. It defines existence as follows: "All the elementary particles emerge spontaneously and randomly in space where the possibility of conforming the physical laws is higher and after appearing if they not conform the laws of physics, they vanish." It proposes, the emerging from nothing, as a natural process and in other word there is an inherent urge to existence not only for animate world but also for inanimate world. Assuming the correctness of the proposed speculation, leads to dramatic development of human perception of existing, reality and interaction with world. (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)

The “Challenges and Issues of Modern Science” collection comprises scientific research on relevant topics related to the latest advancements in various fields of science. Emphasis is placed on developing aerospace technology, thermodynamics and energy, mechanical engineering, materials science and technologies, automation, electronics and telecommunications, information technology, project management, ecology, and industrial and environmental safety. It can be helpful for professionals in the respective fields, scientists, educators, and students. The presented material will help readers expand their knowledge of diverse approaches to (...) solving current scientific and practical issues. The papers are published in the author's edition. До збірника «Виклики та проблеми сучасної науки» увійшли наукові праці з актуальних тем, що пов’язані з найновішими досягненнями в різних галузях науки. Акцентується увага на розвитку аерокосмічної техніки, термодинаміки та енергетики, машинобудування, матеріалознавства та технологій, автоматизації, електроніки та телекомунікацій, інформаційних технологій, управління проектами, екології, промислової та екологічної безпеки. Може бути корисним для фахівців у відповідних галузях, науковців, викладачів та студентів. Поданий матеріал допоможе читачам розширити знання про різноманітні підходи до розв’язання актуальних науково-практичних задач. Матеріали публікуються в авторській редакції. (shrink)

Traditionally, building energy model is created in isolation from the architectural building information model and energy analyses have relied on a single analysis tool. The building energy model can be generated more quickly by leveraging existing data from the BIM. The impacts of energy consumption are significant in the building usage phase, which can last several decades. Due to the large share of the final energy consumption in the building sector, accurate analysis of thermal and cooling loads of a building (...) and the efforts to reduce energy losses represent an effective way to reduce energy consumption. Therefore, it is essential to analyze the building energy performance in the design phase, which is when critical decisions are made. This study aims to investigate the impact of the building components and construction materials on building energy efficiency using Building Information Modeling (BIM) technology in a mild climate zone. After reviewing the proposed designs, the main building form was chosen for energy modeling and analysis. Then, building energy consumption analysis was performed based on the basic parameters of the building energy model. Eventually, the most optimal mode was selected by examining different energy consumption forms. This study showed that the building HVAC system always had the largest share of energy consumption. Finally, the results of parametric studies on alternative schemes of energy use intensity optimization showed that 22.59 % savings could be achieved as compared to the base building model in a 30-year time horizon. (shrink)

Dirac’s relativistic theory of electron generally results in two possible solutions, one with positive energy and other with negative energy. Although positive energy solutions accurately represented particles such as electrons, interpretation of negative energy solution became very much controversial in the last century. By assuming the vacuum to be completely filled with a sea of negative energy electrons, Dirac tried to avoid natural transition of electron from positive to negative energy state using Pauli’s exclusion principle. However, many scientists like Bohr (...) objected to the idea of sea of electrons as it indicates infinite density of charge and electric field and consequently infinite energy. In addition, till date, there is no experimental evidence of a particle whose total energy (kinetic plus rest) is negative. In an alternative approach, Feynman, in quantum field theory, proposed that particles with negative energy are actually positive energy particles running backwards in time. This was mathematically consistent since quantum mechanical energy operator contains time in denominator and the negative sign of energy can be absorbed in it. However, concept of negative time is logically inconsistent since in this case, effect happens before the cause. To avoid above contradictions, in this paper, we try to reformulate the Dirac’s theory of electron so that neither energy needs to be negative nor the time is required to be negative. Still, in this new formulation, two different possible solutions exist for particles and antiparticles (electrons and positrons). (shrink)

The development of biosensors to measure the concentration of dissolved oxygen in the blood began. This sensor is also called COBD because it covers the surface of the electrode with an enzyme whose constituent is sometimes called (electro-calorie). Later, it helped oxidize glucose. This sensor was used to measure blood sugar. In the same Bapvshandn electrode, an enzyme that has the ability to convert urea into ammonium carbonate in the electrode material ++ ion, NH4, was used to create biosensors that (...) could measure the urea in the blood or urine. Each of these two early biosensors used a different transducer in its signal conversion section . In the first type, blood sugar was measured by measuring the electric current generated (ammetric),while in the urea sensor, the urea concentration was measured based on the electric charge created sensors are made (.Potentiometric) may someday the patient without having to visit a doctor and only on the basis of information that a COBD or Doctor-Board-on-Chip provides, the type of disease has been detected. And then injected into the blood. This will drastically reduce the dosage of the required drugs directly from the side effects of the Effect-Side drug , because the drug is very low and is also sent to the required place in the body. The drug acts directly on a biosensor that converts the biological response into an electrical signal and consists of two main components: the receptor and the detector. The ability to select one biosensor is determined by the receiving section. Enzymes, antibodies, and lipid layers are good examples of receptors. The task of the detector is to convert the physical or chemical changes by detecting the material to be analyzed into an obvious factor that the detectors can select in the type of reaction of the electrical signal. They do not have the perfect .They are electrochemical, optical, piezoelectric, and thermal. In the type of electrochemistry the action takes place in one of the following ways: amperometric, potentiometric, and impedance. The most common electrodes used in the potentiometric type include: the Glass electrode, the Selective-Ion ion electrode, and the FET sensitive-Ion ion field-effect transistor or ISFET. In general, a biosensor consists of an immobilized static biological system, such as a cell bundle, a micro enzyme, or an antibody, and a measuring. In the presence of a certain molecule, the biological system changes the properties of the environment. (shrink)

According to the United Nations Environment Programme (UNEP), buildings are the largest worldwide consumers of energy. Most of the energy used by any building is consumed during the usage (or operational) stage of the building’s life-cycle. Achieving sustainable development at the national level will require minimizing the effects of buildings on the environment with the low energy consumed by buildings. The energy performance of a given building is predicted and assessed by conducting an energy simulation. Using BIM in EPAs greatly (...) reduces time and costs. The purpose of this study was to optimize energy consumption in buildings, using Building Information Modeling Technology (BIM), which can assess energy performance in the building. In this research, the general form of the building was modeled in the Autodesk Revit Software. After reviewing the proposed designs, the main form of the building was selected for modeling. Then, according to the type of materials consumed, the equipment and location of the project, the calculation of the energy consumption of the building was carried out using relevant tools in this scope. Finally, the best possible mode was chosen by examining different energy consumption modes. The results of energy simulation showed that 61.48% of the difference between the best mode of energy consumption optimization and the current state of the building, as well as 79.35%, is compared to the initial state. Finally, parametric studies of alternative cost optimization schemes showed that saving 58.23% of the building's current status for a 30-year horizon. (shrink)

Note: NI_nanoparticle nickel nanoparticles is a strong conductor of electric current and its surface is shiny and polished. This element belongs to the group of iron and cobalt elementsUsing particles from the microscale to the nanoscale provides benefits for various scientific fields, but because a large percentage of their atoms is on the surface, nanomaterials can be highly reactive and pose risks. have a potential for humans. Nanoparticles are of great interest due to their wide application, both in industry and (...) in the natural sciences. While natural materials have constant physical properties regardless of size, the size of a nanoparticle determines its physical and chemical properties. Therefore, the properties of a material change as its size approaches the nanoscale and the percentage of atoms on the surface of the material becomes significant. The important feature of all nano structures is that in which the number of surface atoms is more than the number of volume atoms. This ratio increases with decreasing nanoparticle size. Therefore, the size of the nanoparticle is considered its most important feature. The range of activity of nanoparticles depends on the nature and shape of the nanostructure. However, if the energy of the nanoparticle field is comparable to the energy of electromagnetic radiation and if in a certain range a wavelength with the occurrence of chemical reactions in materials Under irradiation, significant changes will be made in the activity of nanoparticles up to 100 nm in size. is the nanometer expected to be used for storage. Given the relatively large (physically speaking) storage devices we have now and the fact that we need gigabyte sizes in various areas, there is a high potential for activity in this There is a context. Each quantum dot consists of a discrete ball of several hundred atoms that can have one of two magnetic states. This allows them to contain a single bit of information (zero or one), as is customary in machine computing. In conventional hard disks, the data bits must be spaced far enough apart that they do not overlap. Quantum dots act as completely independent units that are not structurally connected, so they can become somewhat closer to each other. One of the new information storage tools is the use of nickel quantum dots in nanometer sizes, which are expected to be used to store terabytes of data. (shrink)

Special issue: "Henri Bergson. Creative Evolution and Philosophy of Life." -/- I read the genealogy of the concept of energy through Bergson's Creative Evolution to argue that, historically, energy and its proto-concepts are grounded in spatialized notions of time. Bergson's work not only demands that we rethink energy and its relation to time, it also allows us to see that the concept of energy as we know it depicts time and materiality as a numerical multiplicity, which effaces the differences in (...) kind which are characteristic of energy transformations and real duration. To make this case, I first provide an analysis of Bergson’s concept of the cinematographical mechanism of thought, which splits duration into a composition of distinct states strung together by the idea of an impersonal becoming. Bergson claimed that this is the epistemological model for both ancient philosophy and modern science, meaning that it is also the epistemological ground within which energy concepts in western philosophy and science have been theorized. I then show how Bergson offers a way to overcome this model of theorizing through his method of intuition, and how these conclusions might be extended to future energy concepts. Thus, I argue that 1) Bergson’s work on duration allow us to interpret the genealogy of energy as the history of attempts to provide an account of change in terms of spatialized notions of time; 2) that his work offers a way of incorporating historicity into our understanding of energy; and 3) that thinking energy in the context of duration offers the possibility of conceptualizing energy as change. (shrink)

Purpose Prescription stimulant use as “cognitive enhancers” has been described among undergraduate college students. However, the use of prescription stimulants among future health care professionals is not well characterized. This study was designed to determine the prevalence of prescription stimulant misuse among students at an academic health sciences center. -/- Method Electronic surveys were e-mailed to 621 medical, pharmacy, and respiratory therapy students at East Tennessee State University for four consecutive weeks in fall 2011. Completing the survey was voluntary (...) and anonymous. Surveys asked about reasons for, frequency of, and side effects of nonprescription misuse of prescription stimulants. Given the sensitive material, an opportunity to win one of ten $50 gift cards was used as an incentive. -/- Results Three hundred seventy-two (59.9%) students completed the survey from three disciplines (47.6% medical, 70.5% pharmacy, and 57.6% respiratory therapy). Overall, 11.3% of responders admitted to misusing prescription stimulants. There was more misuse by respiratory therapy students, although this was not statistically significant (10.9% medicine, 9.7% pharmacy, 26.3% respiratory therapy; P = .087). Reasons for prescription stimulant misuse included to enhance alertness/ energy (65.9%), to improve academic performance (56.7%), to experiment (18.2%), and to use recreationally/get high (4.5%). -/- Conclusions Prescription stimulant misuse was prevalent among participating students, but further research is needed to describe prevalence among future health care workers more generally. The implications and consequences of such misuse require further study across professions with emphasis on investigating issues of academic dishonesty (e.g., “cognitive enhancement”), educational quality, and patient safety or health care quality. (shrink)

A philosophical exploration is presented that considers entities such as atoms, electrons, protons, reasoned (in existing physics theories) by induction, to be other than universal building blocks, but artifacts of a sociological struggle that in elemental description is identical with that of all processes of matter and energy. In a universal context both men and materials, when stressed, struggle to accomplish/maintain the free state. The space occupied by cognition, inferred to be the result of the inequality of spaces, is an (...) integral component of both processes and process interpretation; arbitration space, ubiquitous throughout nature, occurred to a vast number of vastnesses, a manifestation of the existence of time dependent mass/number/amount, is argued to be located to the same judging criteria with which principles are determined for sociological purposes: the processes of mind are determined (excuse the pun) to occur as a free state that is reflectively equal to what is construed by the intellect as universe. Scientifically determined states are not free states. (shrink)

Nanotechnology (henceforth NT) is a rapidly advancing field with the potential of revolutionizing diverse areas such as electronics, healthcare, transport and energy production. NT products and applications come with (potential) benefits and (potential) harms. The presence of potential harms calls for regulation. Both under- and overregulation – I argue – are morally undesirable. In the case of underregulation, stakeholders fall victim to the harmful effects of the technology. In the case of overregulation, stakeholders are deprived of the benefits of the (...) technology. In this chapter, I identify the biases and factors that lead to under- and overregulation and offer solutions in response. More precisely, I argue that a lack of specific regulation, the presence of conflicts of interest and short-term economic incentives could lead to the underregulation of NT products and applications. Conversely, I argue that a negativity bias, harm aversion, the fear of opening ‘Pandora’s box’ and the intuition that what is natural is good and what is artificial (human-made) is bad could lead to overregulation. To avoid these pitfalls and the woes of under- and overregulation following in their wake, we need to set up a process – which I describe – in which policymakers and independent scientists closely collaborate. (shrink)

Generation of clean energy is one of the main challenges of the 21st century. Solar energy is the most abundantly available renewable energy source which would be supplying more than 50 of the global electricity demand in 2100. Solar cells are used to convert light energy into electrical energy directly with an appeal that it does not generate any harmful bi products, like greenhouse gasses. The manufacturing of solar cells is actually based on the types of semiconducting or non semiconducting (...) materials used and commercial maturity. From the very beginning of the terrestrial use of Solar Cells, efficiency and costs are the main focusing areas of research. The definition of so called emerging technologies sometimes described as including any technology capable of overcoming the Shockley-Queisser limit of power conversion efficiency 33.7 percent for a single junction device. In this paper, few promising materials for solar cells are discussed including their structural morphology, electrical and optical properties. The excellent state of the art technology, advantages and potential research issues yet to be explored are also pointed out. Md. Samiul Islam Sadek | Dr. M Junaebur Rashid | Dr. Zahid Hasan Mahmood "Emerging Next Generation Solar Cells: Route to High Efficiency and Low Cost" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-1 | Issue-4 , June 2017 . (shrink)

This research aims to determine student learning outcomes in work and energy subjects at the Jambi City Madrasah Aliyah Laboratory for the 2022/2023 academic year. The type of research that researchers have carried out is descriptive qualitative. The population in this study were students of class X MIPA 1 and class X MIPA 2 at the Madrasah Aliyah Laboratory, Jambi City. The sample in this research was class X MIPA 1, totaling 20 students, using a purposive sampling technique. Researchers collected (...) data using essay questions adjusted to the material work and energy indicators. The research results show that students' learning outcomes in work and energy materials are or are categorized in the Sufficient category. (shrink)

Nowadays, many semiconductors such as silicon are used in a wide range of nanoelectronic devices. However, due to the range of thermal changes and its extremely high speed, nano diamond is only compared to gold nanoparticles, which is the second best nano semiconductor in the world. Nano graphite and graphene nano strips are electrically conductive due to cloud scattering. Active nano diamond particles with such features, especially electronic ones, can be the foundation of completely new types of powerful nano (...) electronic devices. (shrink)

This article had its start with another article, concerned with measuring the speed of gravitational waves - "The Measurement of the Light Deflection from Jupiter: Experimental Results" by Ed Fomalont and Sergei Kopeikin (2003) - The Astrophysical Journal 598 (1): 704–711. This starting-point led to many other topics that required explanation or naturally seemed to follow on – Unification of gravity with electromagnetism and the 2 nuclear forces, Speed of electromagnetic waves, Energy of cosmic rays and UHECRs, Digital string theory, (...) Dark energy+gravity+binary digits, Cosmic strings and wormholes from Figure-8 Klein bottles, Massless and massive photons and gravitons, Inverse square+quantum entanglement = God+evolution, Binary digits projected to make Prof. Greene’s cosmic holographic movie, Renormalization of infinity, Colliding subuniverses, Unifying cosmic inflation, TOE (emphasizing “EVERYthing”) = Bose-Einstein renormalized. The text also addresses (in a nonmathematical way) the wavelength of electromagnetic waves, the frequency of gravitational waves, gravitational and electromagnetic waves having identical speed, the gamma-ray burst designated GRB 090510, the smoothness of space, and includes these words – “Gravity produces electromagnetism. Retrocausally (by means of humans travelling into the past of this subuniverse with their electronics); this “Cosmic EM Background” produces base-2 mathematics, which produces gravity. EM interacts with gravity to produce particles, mass – gravity/EM could be termed “the Higgs field” - and the nuclear forces associated with those particles. It makes gravity using BITS that copy the principle of magnetism attracting and repelling, before pasting it into what we call the strong force and dark energy.” . (shrink)

Origin of life on earth transpired once and from then on, it emerges as an endless eternal process. Matter and energy are constants of the cosmos and the hypothesis is that the origin of life is a moment when these constants intertwined or interacted. Energy from the cosmos interacted with inorganic matter to support matter with retention of this riveted energy, as energy to be circulated within the primitive channelized structures to conserve energy by the materialization of the proton homeostasis (...) mechanisms developed from the obtainable inorganic matter. The driver for these processes as we now confirm, exists in the quantum world and through quantum phenomenal processes could have combined these constants to create the magic of life. Primitive earth was a chemical reactive system that triggered a macromolecular evolution by means of open thermodynamic systems, driven by cyclic gradients of temperature, electromagnetic radiation and chemical potentials which sustained life and proto-consciousness in the first life forms driven by the quantum processes. The origin of life is always an intriguing topic but the purpose for finding the cause should never be inclined towards obliterating it; for if that is the case, the further we seek, the farther it will go. (shrink)

Purpose: The purpose of this paper is to examine the feasibility and design of zero-energy buildings (ZEBs) in cold and semi-arid climates. In this study, to maximize the use of renewable energy, energy consumption is diminished using passive solar architecture systems and techniques. -/- Design/methodology/approach: The case study is a residential building with a floor area of 100 m2 and four inhabitants in the cold and semi-arid climate, northeast of Iran. For thermal simulation, the climate data such as air temperature, (...) sunshine hours, wind, precipitation and hourly sunlight, are provided from the meteorological station and weather databases of the region. DesignBuilder software is applied for simulation and dynamic analysis of the building, as well as PVsyst software to design and evaluate renewable energy performance. -/- Findings: The simulation results show a 30% decrease in annual energy consumption of the building by complying with the principles of passive design (optimal selection of direction, Trombe wall, shade, proper insulation selection) from 25,443 kWh to 17,767 kWh. Then, the solar energy photovoltaic (PV) system is designed using PVsyst software, taking into account the annual energy requirement and the system’s annual energy yield is estimated to be 26,291 kWh. -/- Originality/value: The adaptive comparison of the values obtained from the energy analysis indicated that constructing a ZEB is feasible in cold and semi-arid conditions and is considered an effective step to achieve sustainable and environmentally friendly construction. (shrink)

Nanowires are less than 100 nm in diameter and can be as small as 3 nm. Typically, nanowires are more than 1000 times larger than their diameter. This huge difference in length-to-diameter ratio compared to nanowires is often referred to as 1D materials. This leads to unique properties not seen in bulk materials, The minute size of nanowires means that the quantum mechanical effects of are of great importance. "Quantum Wires" They use quantum mechanics to produce wires with a wide (...) range of unique electrical properties. These features include quantum tunneling, which allows wires made of carbon nanotubes to conduct very high with electrons passing through the wire in a ballistic manner. > In the immersion method, nanowires have enough time to transfer from the particles of nanowires to the holes ; The step of forming uniform nanoparticles is done slowly and finally uniform nanowires are formed. (shrink)

Instructional material is an integral part of teaching and learning process. Validating instructional materials is imperative to ensure quality before widespread utilization. This study validated the developed Gamified Instructional Material (GIM) in genetics for grade 12 STEM students. It employed the descriptive-developmental research design involving 41 STEM students and 11 Biology education experts chosen through purposive sampling. Findings revealed that students and experts strongly agreed that the GIM satisfied the criteria for a sound and valid instructional material. Further, the significant (...) change in the pretest and posttest scores of students indicated an improvement of their knowledge in genetics. It is recommended that the GIM be used as supplementary instructional material in teaching genetics. (shrink)

The electronic and muonic hydrogen energy levels are calculated very accurately [1] in Quantum Electrodynamics (QED) by coupling the Dirac Equation four vector (c ,mc2) current covariantly with the external electromagnetic (EM) field four vector in QED’s Interactive Representation (IR). The c -Non Exclusion Principle(c -NEP) states that, if one accepts c as the electron/muon velocity operator because of the very accurate hydrogen energy levels calculated, the one must also accept the resulting electron/muon internal spatial and time coordinate operators (...) (ISaTCO) derived directly from c without any assumptions. This paper does not change any of the accurate QED calculations of hydrogen’s energy levels, given the simplistic model of the proton used in these calculations [1]. The Proton Radius Puzzle [2, 3] may indicate that new physics is necessary beyond the Standard Model (SM), and this paper describes the bizarre, and very different, situation when the electron and muon are located “inside” the spatially extended proton with their Centers of Charge (CoCs) orbiting the proton at the speed of light in S energy states. The electron/muon center of charge (CoC) is a structureless point that vibrates rapidly in its inseparable, non-random vacuum whose geometry and time structure are defined by the electron/muon ISaTCO discrete geometry. The electron/muon self mass becomes finite in a natural way due to the ISaTCOs cutting off high virtual photon energies in the photon propagator. The Dirac-Maxwell-Wilson (DMW) Equations are derived from the ISaTCO for the EM fields of an electron/muon, and the electron/muon “look” like point particles in far field scattering experiments in the same way the electric field from a sphere with evenly distributed charge “e” “looks” like a point with the same charge in the far field (Gauss Law). The electron’s/muon’s three fluctuating CoC internal spatial coordinate operators have eight possible eigenvalues [4, 5, 6] that fall on a spherical shell centered on the electron’s CoM with radius in the rest frame. The electron/muon internal time operator is discrete, describes the rapid virtual electron/positron pair production and annihilation. The ISaTCO together create a current that produce spin and magnetic moment operators, and the electron and muon no longer have “intrinsic” properties since the ISaTCO kinematics define spin and magnetic moment properties. (shrink)

The paradox of material implication has remained unresolved since antiquity because it was believed that the nature of implication was entailment. The article shows that this nature is opposition and therefore the name "implication" should be replaced with the name "competition". A solution to the paradox is provided along with appropriate changes in nomenclature, the addition of connectives and the postulate that the biconditional take over the role of the previous implication. In addition, changes to the nomenclature of logic gates (...) reflecting the competition in electronics are proposed. (shrink)

Higher animals need to identify and track material objects because they depend on interactions with them for nutrition, reproduction, and social interaction. This paper investigates the perception of material objects. It argues, first, that material objects are tagged, in all five external senses, as bearers of the features detected by them. This happens through a perceptual process, here entitled Generalized Completion, which creates the appearance of objects that have properties that transcend the activation of sensory receptors. The paper shows, secondly, (...) that material objects are privileged subjects for perceived motion and interaction. That is, they are perceived as subjects for these properties while their parts seem to be subjects only derivatively. Material objects are the only perceptual subjects that are both multisensory and privileged. (shrink)

From time involved in pair production process, in the photon-photon collision, we consider energy and then mass uncertainty. Taking the latter as the mass of a particle, we repeat pair production process obtaining another mass uncertainty, then another particle mass, and so on. Starting with the heaviest charged elementary particle that is possible using Planck length for electromagnetic mass, we obtain a mass value close to electron mass. It is supposed exactly electron mass, considering the presence of uncertainties in the (...) process. Then plausible neutrino mass and other particles masses are obtained. (shrink)

Buildings are the largest energy consumer in the world, according to the United Nations Environment Program. Most of the energy will be used during the building life-cycle stage. Thus, achieving sustainable development at the national level requires minimizing the impact of buildings on the environment by reducing energy consumption. Using Building Information Modeling technology in energy performance assessment could be significantly reduced time and cost. This study aimed to optimize energy consumption in a residential building using BIM technology. The main (...) focus of this study was to evaluate energy performance through the simultaneous evaluation of building components using BIM technology with a conceptual design approach, comparison, and reduction of energy consumption. To investigate different design ideas were created several conceptual masses in Autodesk Revit software with a top-down design approach. After reviewing the conceptual masses, the main building form was chosen for modeling. Then, building energy consumption was computed using related tools in this field, based on the type of materials, equipment, and project location. Finally, the most optimal mode was selected by examining different energy consumption forms. The results of parametric studies on alternative schemes of energy optimization showed that 58.46% of energy cost savings could be achieved compared to the initial model of the building on a 30-year time horizon. (shrink)

(For English, scroll down) Der Text präsentiert drei miteinander verbundene Thesen. (1) Philosophie der Musik modifiziert philosophische Grundbegriffe. (2) Eine gemeinsame Eigenschaft in der Vielfalt der Musikformen liegt im Effekt einer Wahrnehmungsveränderung: oft subtil, unterschwellig und zuweilen als ekstatisch erlebte Selbst- und Welt-Transformation. (3) Strenggenommen nehmen wir nicht Töne wahr, sondern a) unsere Hör-Physiologie wandelt Schwingungsfrequenzen ab circa 18 Hz in Tonhöhen um und damit Zeit-Organisation in ein Raum-Äquivalent. (Musik mit tiefen Tönen an der Grenze zur Wahrnehmung, etwa mittels großer (...) Orgelpfeifen in Kathedralen oder Ton-Anlagen in Nachtclubs, inszeniert genau diesen physiologischen Umschlag, mit potentiellen Transzendenz-Effekten.) b) Wir nehmen einfache Frequenzverhältnisse wie 1:2, 2:3 etc. als (relativ) konsonant wahr, komplexere Verhältnisse als (relativ) dissonant. Die Folge: c) Musikhören verbindet uns mit physikalischem Verhalten von Materie, einschließlich unserer selbst. Hierin gründen rare, musikalisch herausgehobene Eindrücke von Erkenntnis und Enthüllung: das Universum betreffend und unsere Stellung in ihm. -/- The text presents three related claims. (1) Music as a topic of philosophy alters key philosophical concepts; (2) In spite of their vast cultural, historical and contextual differences, all forms of music share the effect of a transformation of perception: ranging from subtle and subliminal to the (rare) experience of ecstatic world- and self-transformations; (3) Strictly speaking, we do not perceive sounds. Rather, a) our hearing-physiology translates frequencies (impulses) of more than 18 Hz into pitch and thus temporal events into quasi-spatial perceptions. Compositions containing very deep sounds (e.g. in cathedrals or in night-clubs) stage exactly this physiological conversion: with potentially ‘transcendence’-like effects. b) We hear simple frequency-ratios such as 1:2, 2:3, 3:4 etc. as (relative) consonances and more complex ones as (relative) dissonances. Thus, c) musical compositions make laws of physical behaviour of matter affectively perceptible. This allows for the occasional impression of musical revelations: regarding the universe, its laws, and our place in it. -/- . (shrink)

In this paper it is analyzed from the informational perspective the relation between mind and body, an ancient philosophic issue defined as a problem, which still did not receive up to date an adequate solution. By introducing/using the concept of information, it is shown that this concept includes two facets, one of them referring to the common communications and another one referring to a hidden/structuring matter-related information, effectively acting in the human body and in the living systems, which determines the (...) dynamic inter-change of information between specific structures of the organism by electric/electronic/chemical agents and genetic/epigenetic processes. It is shown that the maintenance of body, permanently and obligatory depending on the external matter (foods, air, water) resources, needed to provide both the structuring/restructuring basic material and energy, determines the necessary existence of an info-managing system, administrating the internal mechano-chemical/physical processes. As a natural consequence, such a system should organize and assure own survival by an effective informational operability to detect the external food resources, to select the appropriate interest information and to decide as a function of circumstances. One important component in such an informational system is memory, allowing to dispose of the reference informational data for analysis/comparison and the selection between good and bad binary possible decisions. The memory receives and stores therefore signals from external reality and from the body itself, referring to the emotional reaction, digestion status, creation, and inherited predilections, within specific info-neural communication circuits between the brain and body execution/sensitive organs, the human body appearing as an integrated info-matter self-managed dynamic system. The specific body components memorize information with different degrees of info-integration: short/long-term integration, emotive/action reaction, info-abilities, culminating with the integration in the chromosomal structures by epigenetic processes. The new acquired information is transgenerationally transmissible, and is manifested as new traits, showing the adaptation capability of the human and close relation between mind and body. Analyzing the results of such a mind-body informational model in comparison with the earlier assumed/proposed/asserted archaic, Greek and Occidental philosophies, which represent only partial aspects of this relation, it is shown that this informational model, elaborated in terms of information on the basis of scientific reasons and arguments, constitutes a general, realist, and coherent model of the mind-body relation, able to integrate and/or explain most of the others. (shrink)

The present narrative review seeks to unravel where we are now, and where we need to go to delineate the active ingredients in psychotherapy delivered by conversational agents (e.g., chatbots). While psychotherapy delivered by conversational agents has shown promising effectiveness for depression, anxiety, and psychological distress across several randomized controlled trials, little emphasis has been placed on the therapeutic processes in these interventions. The theoretical framework of this narrative review is grounded in prominent perspectives on the active ingredients in psychotherapy. (...) Based on search terms derived from various theoretical perspectives, we conducted a systematic literature search of four scientific databases and identified 17 studies. Across the selected studies, three themes emerged: relationship variables, emotional venting, and cognitive factors. While methodological issues compromise the epistemic value of this evidence base, core questions also remain to be answered. Such questions include, but are not limited to, whether humans can form affectionate bonds to inanimate beings and whether these kind of mental health treatments should be understood as psychotherapy or something else. Researchers should therefore be cautious when applying theories of psychotherapy in the realm of conversational agents. We conclude the paper by introducing recommendations for future research, which we hope will help instigate methodologically sound studies in this field. (shrink)

Human consciousness, the result of breathing process as dealt with in the Upanishads, is translated into modern scientific terms and modeled as a mechanical oscillator of infrasonic frequency. The bio-mechanic oscillator is also proposed as the source of psychic energy. This is further advanced to get an insight of human consciousness (the being of mind) and functions of mind (the becoming of mind) in terms of psychic energy and reversible transformation of its virtual reflection. An alternative analytical insight of human (...) consciousness and mental functions to other theoretical approaches is developed based on Upanishadic insight and presented.That reversible transformation of virtual psychic energy reflection termed as maya, creating various consequential / parallel / simultaneous conscious-states, phases, cognitive and communicative states, modes of language acquisition and communication, and kinds of function of human mind is visualized. The concept is extended to delineate form, structure and functional mechanism of human mind and to know how it facilitates human mental acquisitions, retention, communications, including language abilities. This proposal is extensively discussed and the hardware and software of mind as envisaged in Indian philosophical systems are put forward.All this presentation is translated to neuro-biology in terms of brain wave modulation / demodulation terms. Also a preliminary proposition of physic-chemical nature of human thoughts and ideas is given. (shrink)

The chapter outlines an abstract theoretical framework that is currently (re-)emerging in the course of a theoretical convergence of several disciplines. In the first section, the fundamental problem of perception theory is formulated, namely, the generation, by the perceptual system, of meaningful categories from physicogeometric energy patterns. In the second section, it deals with basic intuitions and assumptions underlying what can be regarded as the current Standard Model of Perceptual Psychology and points out why this model is profoundly inadequate for (...) dealing with the fundamental problem of perception theory. In the third section, it discusses a level of analysis that promises to be fruitful for dealing, in conformity with established procedures of the natural sciences, with the problem of perceptual “meaning” and the problem of what constitutes a “perceptual object.” In the fourth section, it outlines a theoretical perspective on basic principles of the perceptual system which centers on the notions of complex data types and conceptual forms, and draws an entirely different theoretical picture of the role of the sensory input than traditional accounts. The final section focusses on the issue of material qualities and discusses, within the general theoretical framework outlined, some observations and results on the perception of certain material properties, namely, lustrous and glassy appearances. (shrink)

A physical model of the electron is suggested according to the basic structures of matter (BSM) hypothesis. BSM is based on an alternative concept about the physical vacuum, assuming that space contains an underlying grid structure of nodes formed of superdense subelementary particles, which are also involved in the structure of the elementary particles. The proposed grid structure is formed of vibrating nodes that possess quantum features and energy well. It is admitted that this hypothetical structure could account for the (...) missing “dark matter” in the universe. The signature of this dark matter is apparent in the galactic rotational curves and in the relation between masses of the supermassive black hole in the galactic center and the host galaxy. The suggested model of the electron possesses oscillation features with anomalous magnetic moment and embedded signatures of the Compton wavelength and the fine-structure constant. The analysis of the interactions between the oscillating electron and the nodes of the vacuum grid structure allows us to obtain physical meaning for some fundamental constants. (shrink)

Buildings are the largest energy consumer worldwide, according to the United Nations Environment Programme (UNEP). Most of the building’s energy consumption is in the building’s life cycle stage. Therefore, achieving sustainable development at the national level requires minimizing the building’s effects on the environment via reducing energy consumption by buildings. The building’s energy performance will be predicted and evaluated by the energy simulation. Using BIM in EPAs significantly reduces time and costs. This study aimed to optimize energy consumption in buildings (...) using Building Information Modeling (BIM) Technology, which can assess energy performance in the building. In this research, the general form of the building was modeled on the Autodesk Revit Software. The main shape of the building was chosen for modeling after reviewing the proposed designs. Then, the building energy consumption was calculated using the relevant tools in this scope, according to the materials, equipment, and project location. Finally, the best possible mode was selected by examining different modes of energy consumption. The results showed that 61.48% difference between the best mode of energy consumption optimization and the current mode of the building and 79.35% compared to the initial mode. Finally, parametric studies of alternative cost optimization schemes showed that saving 58.23% of the building’s current status for a 30-year horizon. (shrink)

This intra-view explores a number of productive junctions between contemporary Deleuzoguattarian and new materialist praxes via a series of questions and provocations. Productive tensions are explored via questions of epistemological, ontological, ethical, and political intra-sections as well as notions of difference, transversal contamination, ecosophical practices, diffraction, and, lastly, schizoanalysis. Various irruptions around biophilosophy, transduction, becomology, cartography, power relations, hyperobjects as events, individuation, as well as dyschronia and disorientation, take the discussion further into the wild pedagogical spaces that both praxes have (...) in common. -/- . (shrink)

The principle of energy conservation is widely taken to be a se- rious difficulty for interactionist dualism (whether property or sub- stance). Interactionists often have therefore tried to make it satisfy energy conservation. This paper examines several such attempts, especially including E. J. Lowe’s varying constants proposal, show- ing how they all miss their goal due to lack of engagement with the physico-mathematical roots of energy conservation physics: the first Noether theorem (that symmetries imply conservation laws), its converse (that conservation (...) laws imply symmetries), and the locality of continuum/field physics. Thus the “conditionality re- sponse”, which sees conservation as (bi)conditional upon symme- tries and simply accepts energy non-conservation as an aspect of interactionist dualism, is seen to be, perhaps surprisingly, the one most in accord with contemporary physics (apart from quantum mechanics) by not conflicting with mathematical theorems basic to physics. A decent objection to interactionism should be a posteri- ori, based on empirically studying the brain. (shrink)

Beyond the grasp of our understanding lie enigmatic forces, whose presence is felt and measured, yet their origins remain elusive and mysterious. Despite our inability to fathom them, we cannot refute their existence. This article discusses the possibility of the existence of 33 million gods or more in Hinduism, which is often associated with polytheism. The article cites literature that explores how energy can be transformed from one form to another, and how special shapes can be used to efficiently isolate (...) energy. The article also discusses the use of mantras and how they generate certain frequencies that can help in various aspects of life. The article proposes a model that suggests that the energy generated by people, which is converted into sound energy, can be conserved in an isolated room and can act as a reservoir of energy. It is argued that this energy can be the basis for the existence of many gods in Hindu mythology, and that the architecture of temples and the use of mantras can contribute to the conservation and concentration of this energy. (shrink)

Presented at Philosophy Across Disciplines Conference 2021, Newcastle University. -/- As noted by philosopher Robert Pasnau, “our standard view of sound is incoherent” at best. A quick perusal of how we discuss and represent sound in our day-to-day language readily highlights a number of inconsistencies. Sound might be described roughly as emanating from the location of its material source (the ‘crack of the snare drum over there’ distal theory), as a disruption somewhere in the space in-between the sounding object and (...) the listener (the ‘longitudinal compression waves in the air’ medial theory), located with the hearer (the ‘inner sensations’ proximal theory), or perhaps as devoid of spatial characteristics at all (aspatial theory). Beyond these topographic ruminations on the location of sounds, even deeper disagreements arise around just what sorts of things sounds are. A broad array of theories treat sounds as events, as object-like particulars that travel through space, as properties of their sounding objects, etc.—with many subtle ontological variations springing up along the way. The philosophical plot further thickens as we expand from defining the ontology and spatial position of simple primary sounds through to the phenomenon of echoes, with certain theories arguably faring better than others. We’ll focus here on Casey O’Callaghan’s formulation of sounds as disturbance events which bind primary sounds and their echoes together as one. In short, the claim that echoes are identical to their associated primary sound and are not distinct sounds in their own right. Described as the ‘Primary Sound Account of Echoes’ (‘PSAE’) in Gregory Fowler’s “Against the Primary Sound Account of Echoes,” the intricacies of this particular aspect of O’Callaghan’s theory of a primary sound’s connection to its echo bears greatly upon the workability of distal theories of sound in general. What I seek to achieve in this presentation is to illustrate how O’Callaghan’s PSAE fails when subjected to increased scrutiny across a broader range of echo scenarios, which in turn presents a significant issue for proponents of distal theories of sound. (shrink)

The development of nuclear energy technologies in the second half of the 20th century came with great hopes of rebuilding nations recovering from the devasta-tion of the Second World War or recently released from colonial rule. In coun-tries like France, India, the USA, Canada, Russia, and the United Kingdom, nuclear energy became the symbol of development towards a modern and technologically advanced future. However, after more than six decades of experi-ence with nuclear energy production, and in the aftermath of the (...) Fukushima nuclear disaster, it is safe to say that nuclear energy production is not without its problems.Some of these problems have their origins in the very materiality of the technolo-gies involved. For example, not only does the use of highly radioactive materials give rise to risks for the current generation (e.g., in the potential for disaster when reactors melt down) but high-level radioactive waste from nuclear energy production presents a serious intergenerational problem for which an acceptable final solution or its implementation remains elusive. Moreover, nuclear energy technologies have specific social and political consequences. For example, they have been said to be authoritarian technologies (Winner, 1980), requiring cen-tralized authority, secrecy, and technocratic decision-making. While some of these problems could have been foreseen before nuclear energy technologies were introduced, others only arose after these technologies were already integrated into the social and infrastructural fabric of our lives. Addition-ally, new technologies (e.g., Generation III, III+ and IV reactors) are still being developed, bringing with them new and uncertain hazards and risks. Ignorance and uncertainty about the possible deleterious effects of introducing a new technology are inevitable, especially if the technology is complex, large time-scales are involved, or risks depend on social or political factors unforeseen in the design stage. However, this should not deter us from developing and intro-ducing new technologies. Rather, it should motivate us to organize these ‘exper-iments’ with new technologies in society in such a way that we can learn about their possible hazards and risks as effectively and responsibly as possible (van de Poel, 2011, 2015). In this way, it is possible to minimize risks and avoid unwant-ed moral, social or political developments. However, organizing such experi-ments responsibly also means that one could come to the conclusion that continuing an experiment is no longer responsible or desirable. Should we be prepared for such a scenario, and if so, how could we do that? One possible strategy to tackle this issue is that the technology and its introduction should be reversible. The aim of this thesis is to further explore this strategy by answering the following main research question (RQ) and accompanying subquestions (SQ):RQ: What are the implications of reversibility for the responsible develop-ment and implementation of nuclear energy technologies?SQ1: Under what conditions can nuclear energy technologies be considered reversible?SQ2: Why should nuclear energy technologies be reversible?SQ3: If so, how could the reversibility of nuclear energy technologies be achieved?After the introductory chapter 1, the chapters that form the main body of this dissertation each provide a distinct contribution to answering the three subques-tions and, by extension, the main research question. Guided by three historical case studies of nuclear energy technology development (i.e., India, France and the USA), chapter 2 answers the first subquestion by formulating the two condi-tions under which it can be considered reversible, i.e., 1) the ability to stop the further development and deployment of a that technology in society, and 2) the ability to undo the undesirable outcomes (material, institutional or symbolic) of the development and deployment of the technology. Chapter 3 subsequently tackles the second subquestion by establishing the general desirability of technological reversibility by virtue of its relation to responsibility in Emmanuel Levinas’ ethical phenomenology. It argues that technology development is a legitimate response to responsibility but inevitably falls short of the responsibility that inspires it, incessantly calling for technological and political change in the process. Having thus argued that nuclear energy technologies should ideally be reversible, chap-ters 4 and 5 work towards specific strategies to achieve technological reversibil-ity. Chapter 4 first investigates the processes that make it difficult to stop the further development and implementation of a nuclear energy technology in society, thus provid-ing input on how to fulfill the first condition for the reversibility of nuclear energy technologies. To do so, it presents a phenomenological perspective on technology and its adoption based on the work of Alfred Schutz. It also explores different ways in which technology adoption drives the processes of path depend-ence towards technological lock-in. Chapter 5 examines the history of geological disposal of high-level radioactive waste in the USA. It identifies a number of concrete policy pitfalls that could lead to lock-in and that should consequently be avoided. It also presents a number of general design strategies that could facilitate the undoing of undesirable consequences of a technology, thus providing input on how to fulfill the second condition for the reversibility of nuclear energy technol-ogies.Chapter 6 summarizes the central findings of the thesis and explains how these help to answer the research questions. On top of this, it reflects on a number of complications connected to reversibility considerations. Based on this, it is concluded that the question of irreversibility and reversibility is context- and technology-specific and a matter of degree. The chapter concludes with a reflec-tion on generalizations and limitations of the results. Finally, chapter 7 discusses the implications of this dissertation’s results for responsibly experimenting with nuclear energy technologies in society. (shrink)

Various understandings and definitions of time will be reviewed. The nature and structure of time will be reviewed and the concepts of time and passage of time will be refreshed. The fundamental role played by energy and four natural forces in the actions, reactions and interactions concerning matter, anti-matter, energy in space and time will be critically analyzed. The reality how time is constructed during the construction of materials will be presented and discussed. The classical and quantum ideas in this (...) regard will be comprehensively studied. How these ideas will give us a fresh insight about the nature, structure and role of time in the construction of materials through natural scientific and manmade processes will be highlighted. The relations among matter, anti-matter, energy and time will be freshly stated. The milli-, micro-, nano, pico-, femto-, atto-times will be qualitatively analyzed considering physical, inorganic, organic and bio-materials and their construction and structure. The physics of timelessness also will be put forward. -/- . (shrink)

It seems intuitively obvious that metameric matching of color samples entails a loss of information, for spectrophotometrically diverse materials appear the same. This intuition implicitly relies on a conception of the function of color vision and on a related conception of how color samples should be individuated. It assumes that the function of color vision is to distinguish among spectral energy distributions, and that color samples should be individuated by their physical properties. I challenge these assumptions by articulating a different (...) conception of the function of color vision, according to which color vision serves to partition object surfaces into discrimination classes. (shrink)

In this short article, in the first part, I introduce several principles of the Epistemologically Different Worlds (EDWs) perspective referring to the material things. Then, I will indicate that the origin of everything is, as many physicists presuppose, “nothing”. However, I mention that the “nothing” from the EDWs perspective is something quite different from the common notion of “nothing”. In the next parts, I will shortly present the notions of “energy”, the Big Bangs and matter, dark matter, mind and brain (...) (the observers) within the EDWs perspective. (shrink)