1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna (Kumarajiva) is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna (Kumarajiva) declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was (...) Nagarjuna (Kumarajiva) denying the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna (Kumarajiva) himself has done. Now Nagarjuna’s (Kumarajiva’s) central view can be named ‘dependence of things’. Nagarjuna (Kumarajiva) is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s (Kumarajiva’s) ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna (Kumarajiva) did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna (Kumarajiva), we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s (Kumarajiva’s) philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna (Kumarajiva) with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna (kumarajiva) with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s (Kumarajiva’s) relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s (Kumarajiva’s) examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.]. (shrink)

Nagarjuna and Quantum physics Eastern and Western Modes of Thought Christian Thomas Kohl -/- Nagarjuna (2nd century) is known in the history of Buddhism by the keyword sunyata. This word is translated into English by the term emptiness. The translation and the traditional interpretations give the impression that Nagarjuna declares the objects as empty, illusionary, not real or not existing. Many questions could be asked at this point. What is the assertion made by this interpretation? Is it that nothing can (...) be found or, that there is nothing or, that nothing exists? Was Nagarjuna denying the external world? Did he wish to refute what evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things which arise? I submit two moves to provide an answer to these queries. The first move refutes the traditional translation and interpretation. The second move is to transcribes sunyata by rendering “dependence” in line with Nagarjuna’s writings. His central view could be called “interdependence of things”. Nagarjuna was not looking for an object to be declared as fundamental reality. His fundamental reality of this world is not an immaterial or material object. It is a relation between objects including sentient beings and its main exponent: human beings. This is a relational and non-foundational view of reality which considers reality as dynamics within a wide open space. ENGLISH AND CHINESE . (shrink)

1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...) the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna himself has done. Now Nagarjuna’s central view can be named ‘dependence of things’. Nagarjuna is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna, we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. -/- 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.] -/- « Wenn du gerade das, wodurch auch immer du gefesselt bist, erkennst, wirst du zur Freiheit gelangen. Wenn du diesen speziellen Pfad verwirklichst, gelangst du in einem Leben zur Buddhaschaft. Deswegen verhält es sich folgendermaßen : Wenn plötzlich die Geistesregung « Begierde » enststeht, dann betrachte, ohne ihr zu folgen, direkt ihre Essenz und verweile in dieser Betrachtung, ohne Ablenkungen zuzulassen. Auf diese Weise reinigt Begierde sich selbst, ohne aufgegeben zu werden, da sie ohne Grundlage und Ursprung entsteht. Das wird « Befreiung in sich selbst », « unterscheidende ursprüngliche Weisheit » oder Buddha Amitabha » genannt ». Jigden Sumgön, Licht, das die Dunkelheit durchbricht, Otter Verlag, München 2006, Seite 47, 48 . (shrink)

A case study of quantum mechanics is investigated in the framework of the philosophical opposition “mathematical model – reality”. All classical science obeys the postulate about the fundamental difference of model and reality, and thus distinguishing epistemology from ontology fundamentally. The theorems about the absence of hidden variables in quantum mechanics imply for it to be “complete” (versus Einstein’s opinion). That consistent completeness (unlike arithmetic to set theory in the foundations of mathematics in Gödel’s opinion) can be interpreted furthermore as (...) the coincidence of model and reality. The paper discusses the option and fact of that coincidence it its base: the fundamental postulate formulated by Niels Bohr about what quantum mechanics studies (unlike all classical science). Quantum mechanics involves and develops further both identification and disjunctive distinction of the global space of the apparatus and the local space of the investigated quantum entity as complementary to each other. This results into the analogical complementarity of model and reality in quantum mechanics. The apparatus turns out to be both absolutely “transparent” and identically coinciding simultaneously with the reflected quantum reality. Thus, the coincidence of model and reality is postulated as necessary condition for cognition in quantum mechanics by Bohr’s postulate and further, embodied in its formalism of the separable complex Hilbert space, in turn, implying the theorems of the absence of hidden variables (or the equivalent to them “conservation of energy conservation” in quantum mechanics). What the apparatus and measured entity exchange cannot be energy (for the different exponents of energy), but quantum information (as a certain, unambiguously determined wave function) therefore a generalized law of conservation, from which the conservation of energy conservation is a corollary. Particularly, the local and global space (rigorously justified in the Standard model) share the complementarity isomorphic to that of model and reality in the foundation of quantum mechanics. On that background, one can think of the troubles of “quantum gravity” as fundamental, direct corollaries from the postulates of quantum mechanics. Gravity can be defined only as a relation or by a pair of non-orthogonal separable complex Hilbert space attachable whether to two “parts” or to a whole and its parts. On the contrary, all the three fundamental interactions in the Standard model are “flat” and only “properties”: they need only a single separable complex Hilbert space to be defined. (shrink)

In the quest and search for a physical theory of everything from the macroscopic large body matter to the microscopic elementary particles, with strange and weird concepts springing from quantum physics discovery, irreconcilable positions and inconvenient facts complicated physics – from Newtonian physics to quantum science, the question is- how do we close the gap? Indeed, there is a scientific and mathematical fireworks when the issue of quantum uncertainties and entanglements cannot be explained with classical physics. The Copenhagen interpretation is (...) an expression of few wise men on quantum physics that was largely formulated from 1925 to 1927 namely by Niels Bohr and Werner Heisenberg. From this point on, there is a divergence of quantum science into the realms of indeterminacy, complementarity and entanglement which are principles expounded in Yijing, an ancient Chinese knowledge constructed on symbols, with a vintage of at least 3 millennia, with broken and unbroken lines to form stacked 6-line structure called the hexagram. It is premised on probability development of the hexagram in a space-time continuum. The discovery of the quantization of action meant that quantum physics could not convincingly explain the principles of classical physics. This paper will draw the great departure from classical physics into the realm of probabilistic realities. The probabilistic nature and reality interpretation had a significant influence on Bohr’s line of thought. Apparently, Bohr realized that speaking of disturbance seemed to indicate that atomic objects were classical particles with definite inherent kinematic and dynamic properties (Hanson, 1959). Disturbances, energy excitation and entanglements are processual evolutionary phases in Yijing. This paper will explore the similarities in quantum physics and the methodological ways where Yijing is pivoted to interpret observable realities involving interactions which are uncontrollable and probabilistic and forms an inseparable unity due to the entanglement, superposition Transgressing disciplinary boundaries in the discussion of Yijing, originally from the Western Zhou period (1000-750 BC), over a period of warring states and the early imperial period (500-200 BC) which was compiled, transcribed and transformed into a cosmological texts with philosophical commentaries known as the “Ten Wings” and closely associated with Confucius (551- 479 BC) with the Copenhagen Interpretation (1925-1927) by the few wise men including Niel Bohr and Werner Heisensberg would seem like a subversive undertaking. Subversive as the interpretations from Yijing is based on wisdom derived from thousands of years from ancient China to recently discovered quantum concepts. The subversive undertaking does seem to violate the sanctuaries of accepted ways in looking at Yijing principles, classical physics and quantum science because of the fortified boundaries that have been erected between Yijing and the sciences. Subversive as this paper may be, it is an attempt to re-cast an ancient framework where indeterminism, complementarity, non-linearity entanglement, superposition and probability interpretation is seen in today quantum’s realities. (shrink)

Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...) by quantum physics. For neither is there a fundamental core to reality, rather reality consists of systems of interacting objects. Such concepts of reality cannot be reconciled with the substantial, subjective, holistic or instrumentalistic concepts of reality which underlie modern modes of thought. (shrink)

Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...) by quantum physics. For neither is there a fundamental core to reality, rather reality consists of systems of interacting objects. Such concepts of reality cannot be reconciled with the substantial, subjective, holistic or instrumentalistic concepts of reality which underlie modern modes of thought. (shrink)

Entanglement is one of the most striking features of quantum mechanics, and yet it is not specifically quantum. More specific to quantum mechanics is the connection between entanglement and thermodynamics, which leads to an identification between entropies and measures of pure state entanglement. Here we search for the roots of this connection, investigating the relation between entanglement and thermodynamics in the framework of general probabilistic theories. We first address the question whether an entangled state can be transformed into another by (...) means of local operations and classical communication. Under two operational requirements, we prove a general version of the Lo-Popescu theorem, which lies at the foundations of the theory of pure-state entanglement. We then consider a resource theory of purity where free operations are random reversible transformations, modelling the scenario where an agent has limited control over the dynamics of a closed system. Our key result is a duality between the resource theory of entanglement and the resource theory of purity, valid for every physical theory where all processes arise from pure states and reversible interactions at the fundamental level. As an application of the main result, we establish a one-to-one correspondence between entropies and measures of pure bipartite entanglement and exploit it to define entanglement measures in the general probabilistic framework. In addition, we show a duality between the task of information erasure and the task of entanglement generation, whereby the existence of entropy sinks (systems that can absorb arbitrary amounts of information) becomes equivalent to the existence of entanglement sources (correlated systems from which arbitrary amounts of entanglement can be extracted). (shrink)

In this chapter, I propose a new framework for extended epistemology, based on a second-wave approach to extended cognition. The framework is inclusive, in that it takes into account the complex interplay between the diverse embodiments of extended knowers and the salient properties of technological artifacts, as well as the environment in which they are embedded. Thus it both emphasizes and exploits the complementary roles played by these different elements. Finally, I motivate and explain this framework by applying it to (...) a case of interaction with contemporary technologies. (shrink)

In this paper, I propose a new framework for extended epistemology, based on a second-wave approach to extended cognition. The framework is inclusive, in that it takes into account the complex interplay between the diverse embodiments of extended knowers and the salient properties of technological artifacts, as well as the environment in which they are embedded. Thus it both emphasizes and exploits the complementary roles played by these different elements. Finally, I motivate and explain this framework by applying it to (...) a case of interaction with contemporary technologies. (shrink)

Interactive social cognition theory and approaches of developmental psychology widely agree that central aspects of emotional and social experience arise in the unfolding of processes of embodied social interaction. Bi-directional dynamical couplings of bodily displays such as facial expressions, gestures, and vocalizations have repeatedly been described in terms of coordination, synchrony, mimesis, or attunement. In this paper, I propose conceptualizing such dynamics rather as processes of affective resonance. Starting from the immediate phenomenal experience of being immersed in interaction, I develop (...) the philosophical notion of affective resonance to refer to a dynamic entanglement of moving and being-moved in relation. The concept of affective resonance makes visible that the interaction dynamic itself creates an affective experience rather than transmitting internal feeling states between pre-existent individuals. This leads to a philosophical framework in which relationality and ontogeny are primary over separate individuals, and in which the naturalistic distinction of a fundamental physical level versus an emerging level of social processes has to be given up. (shrink)

Do minds and ideas connect, interact, or even depend on each other, and if so, how exactly do they connect and interact? How should we conceive of the mode and process of minds and ideas being in a network and connected in some way, that is, being intersubjective or social? Martin Lenz's study Socializing Minds convincingly shows that, contrary to widespread opinion in philosophy of mind, at least some early modern philosophers, here Spinoza, Locke, and Hume, actually give a positive (...) answer to the first question and present models that respond to the second question, thus addressing what Lenz proposes calling 'the contact problem' and repudiating the idea that mentalism is necessarily bound to individualism. In this comment, I focus on a detail in Lenz's reconstruction of Spinoza's 'metaphysical model' of the intersubjectivity of minds, namely the Aristotelian physical dynamism that would underlie Spinoza's idea of the interaction of minds. While I agree that Spinoza's model of interaction of minds refers to the Aristotelian conception of motion, I argue that the guiding principle in natural motion is best understood not only in terms of contrariety but also in terms of complementarity. Admittedly, my proposal goes beyond Spinoza's model of ideas in contact, and probably beyond Lenz's interpretation of that model, but it might enrich the imagination of the socialising of minds and ideas from a kinetic point of view, which, at least as I understand it, is precisely what Spinoza and Lenz thrive on. (shrink)

George Eliot strikingly describes one of her characters as making a mistake because he has gotten his thoughts “entangled in metaphors,” saying that we all do the same. I argue that Eliot is here giving us more than an illuminating description, but drawing our attention to a distinctive kind of mistake—a form of irrationality, in fact—of which metaphor can be an ineliminable part of the correct explanation. Her fictional case helps illuminate both a neglected function of the imagination, and a (...) pervasive way in which metaphor can affect it. The function is the creation and maintenance of what I call imaginative expectations, which are relatively stable imaginative representations of future events or experiences, analogous to latent memories. These imaginative expectations have a distinctive causal profile and distinct ways of interacting with other mental activities. I argue that their formation is subject to at least two norms—a “source” norm and an “experience” norm—and show how metaphorical framing can give rise to violations of either. (shrink)

The article focuses on the philosophical and scientific dialogue between Vladimir Vernadsky and Pavel Florensky in the context of Russian philosophy. Florensky formulated his philosophy in the book The Pillar and Ground of the Truth, making a great impact on Vernadsky. The two philosophers exchanged their thoughts through letters. During the time of his imprisonment, Florensky wrote letters on scientific topics to his son Kirill, who worked with Vernadsky. Thus, Kirill Florensky became the point of contact between the two thinkers. (...) The present article aims to show the complementarity between Vernadsky’s and Florensky’s work with a particular emphasis on their conception of noosphere-pneumatosphere connected with Plato’s methaphysics, which Florensky interpreted as the world of the Truth or absolute reality. Through investigating Vernadsky’s and Florensky’s letters and diaries and comparing their conceptions of noosphere and pneumatosphere, as well as their interpretation of reality in their writings, it is possible to determine influences of the concepts important for Russian religious philosophers, such as a tendency towards wholeness and intuition. The first part of the article examines Vernadsky in relation to Russian idealists, the second part of the article is focused on the relationship between Vernadsky and Florensky, and the third on the concepts of noosphere, pneumatosphere, and the concept of reality (living being) — absolute reality (Truth). Through these three steps, the complementarity of Vernadsky’s and Florensky’s interpretations are illustrated. Their interpretations are not contradictory because while Vernadsky dealt with Earth’s reality and its evolution, and Florensky focused on the metaphysical world, both were interested in the evolution of the biosphere-noosphere/pneumatosphere through the activity of man. The article is the first study in English focused on the scientific and religious-philosophical interaction between Vernadsky and Florensky. (shrink)

We offer an argument for the extended mind based on considerations from brain development. We argue that our brains develop to function in partnership with cognitive resources located in our external environments. Through our cultural upbringing we are trained to use artefacts in problem solving that become factored into the cognitive routines our brains support. Our brains literally grow to work in close partnership with resources we regularly and reliably interact with. We take this argument to be in line with (...) complementarity or “second-wave” defences of the extended mind that stress the functional differences between biological elements and external, environmental resources in putative cases of extended cognition. Complementarity defences argue that many of the kinds of cognition humans excel at can only be accomplished by brains working together with a body that directly manipulates and acts on the world [Rowlands (1999); Menary (2007); Sutton (2010)]. We argue that complementarity and functionalist defences of the extended mind aren’t opposed, but that complementarity considerations can provide much needed and hitherto under exploited leverage in defending EMT. Moreover, the developmental work we will describe adds extra weight to the complementarity case for EMT. (shrink)

Look! Up in the bookshelf! Is it science? Is it science-fiction? No, it's Super Science: strange visitor from the future who can be everywhere in the universe and everywhen in time, can change the world in a single bound and who - disguised as a mild mannered author - fights for truth, justice and the super-scientific way. -/- Though I put a lot of hard work into this book, I can't take all the credit. I believe that the whole universe (...) - everything on Earth and in space plus everything in the past, present, and future - is entangled and unified. Everybody is part of this unity, so anybody could have written the ideas in this book. It turned out to be me simply because I've got intense curiosity about the book's contents, enough persistence and imagination to combine science with topics like religion and philosophy, and enough spare time to assemble all the pre-existing pieces in space and time (my contribution to the book is like putting together the pieces of a big jigsaw puzzle). -/- This book, with its vast collection of scientific fact and study results, presents some fascinating theories and is an expansive journey through my research. The topic will appeal to the science-minded reader who is open to speculating on how conditions may evolve in the future, perhaps questioning the very foundations of our place in the universe. This book is not written as a single story but is a collection of 9 articles written in the first half of 2022. Each chapter of this book is presented as a research paper. There's the abstract, the introduction, the keywords, the body of the work divided into sections, and a reference section. Though this might turn some readers off, I'm a member of ResearchGate, a community of researchers. So it isn't surprising that I've presented this book this way. Each article is meant to be self-contained and well explained in plain English. As a result, some explanations appear in several of the articles. -/- Please be patient when you encounter jargon and mathematics - I've tried to keep these to a minimum but they're bound to put in an appearance in a book that's largely about science (and I have compiled an enormous amount of intricate research for this project, hopefully impressing with the organization). Quotes from a range of scientists and icons in the industry should add further fascination to the descriptions, inspiring the reader into more of an openness to speculating on the distant future. There's a lot to absorb here but understanding the future . . . It Don't Come Easy (just ask Ringo Starr who once dreamed he was an alien living on another planet in the future. -/- Contents -/- Special Relativity's Consequences For General Relativity, Quantum Mechanics And Quantum Gravity (Can Science And The Paranormal Coexist?) -/- Intergalactic Travel and Riemann Hypothesis - featuring Dark Matter, Dark Energy, Higgs Boson, Higgs Field, Electroweak Interaction, No Big Bang, Other Dimensions, Plus Other Physics and Mathematics -/- New Perspectives On Life, Death, Cancer and Covid-19 Arising From An Artificially Intelligent, Non-probabilistic Universe -/- Unipositional Interpretation Of Quantum Mechanics Means Entanglement Occurring Simultaneously With Gravitational Slingshots Reduces Problems Associated With Spaceflight -/- Unipositional Interpretation Of Quantum Mechanics Explains Time Dilation, Updates Cosmology -/- WHERE DID EVERYTHING COME FROM – Combining Science, Mathematics, Computers, Religion, Philosophy, Relativity, Quantum Physics, Darwinism, and a Podcast to Reach One Person’s Plausible Ideas -/- Thoughts on Artificial Intelligence and the Origin of Life Resulting from General Relativity, with Neo-Darwinist Reference to Human Evolution and Mathematical Reference to Cosmology -/- Planet 9 and Black Hole Versus Relativity’s Precession and Dark Matter -/- THE WORLD’S REAL-LIFE EXPERIMENTS WITH COVID-19 AND PHYSICS ALTER SOCIETY AND GLOBAL ECONOMICS . (shrink)

The text is a continuation of the article of the same name published in the previous issue of Philosophical Alternatives. The philosophical interpretations of the Kochen- Specker theorem (1967) are considered. Einstein's principle regarding the,consubstantiality of inertia and gravity" (1918) allows of a parallel between descriptions of a physical micro-entity in relation to the macro-apparatus on the one hand, and of physical macro-entities in relation to the astronomical mega-entities on the other. The Bohmian interpretation ( 1952) of quantum mechanics proposes (...) that all quantum systems be interpreted as dissipative ones and that the theorem be thus derstood. The conclusion is that the continual representation, by force or (gravitational) field between parts interacting by means of it, of a system is equivalent to their mutual entanglement if representation is discrete. Gravity (force field) and entanglement are two different, correspondingly continual and discrete, images of a single common essence. General relativity can be interpreted as a superluminal generalization of special relativity. The postulate exists of an alleged obligatory difference between a model and reality in science and philosophy. It can also be deduced by interpreting a corollary of the heorem. On the other hand, quantum mechanics, on the basis of this theorem and of V on Neumann's (1932), introduces the option that a model be entirely identified as the modeled reality and, therefore, that absolutely reality be recognized: this is a non-standard hypothesis in the epistemology of science. Thus, the true reality begins to be understood mathematically, i.e. in a Pythagorean manner, for its identification with its mathematical model. A few linked problems are highlighted: the role of the axiom of choice forcorrectly interpreting the theorem; whether the theorem can be considered an axiom; whether the theorem can be considered equivalent to the negation of the axiom. (shrink)

The paper discusses the origin of dark matter and dark energy from the concepts of time and the totality in the final analysis. Though both seem to be rather philosophical, nonetheless they are postulated axiomatically and interpreted physically, and the corresponding philosophical transcendentalism serves heuristically. The exposition of the article means to outline the “forest for the trees”, however, in an absolutely rigorous mathematical way, which to be explicated in detail in a future paper. The “two deductions” are two successive (...) stage of a single conclusion mentioned above. The concept of “transcendental invariance” meaning ontologically and physically interpreting the mathematical equivalence of the axiom of choice and the well-ordering “theorem” is utilized again. Then, time arrow is a corollary from that transcendental invariance, and in turn, it implies quantum information conservation as the Noether correlate of the linear “increase of time” after time arrow. Quantum information conservation implies a few fundamental corollaries such as the “conservation of energy conservation” in quantum mechanics from reasons quite different from those in classical mechanics and physics as well as the “absence of hidden variables” (versus Einstein’s conjecture) in it. However, the paper is concentrated only into the inference of another corollary from quantum information conservation, namely, dark matter and dark energy being due to entanglement, and thus and in the final analysis, to the conservation of quantum information, however observed experimentally only on the “cognitive screen” of “Mach’s principle” in Einstein’s general relativity. therefore excluding any other source of gravitational field than mass and gravity. Then, if quantum information by itself would generate a certain nonzero gravitational field, it will be depicted on the same screen as certain masses and energies distributed in space-time, and most presumably, observable as those dark energy and dark matter predominating in the universe as about 96% of its energy and matter quite unexpectedly for physics and the scientific worldview nowadays. Besides on the cognitive screen of general relativity, entanglement is available necessarily on still one “cognitive screen” (namely, that of quantum mechanics), being furthermore “flat”. Most probably, that projection is confinement, a mysterious and ad hoc added interaction along with the fundamental tree ones of the Standard model being even inconsistent to them conceptually, as far as it need differ the local space from the global space being definable only as a relation between them (similar to entanglement). So, entanglement is able to link the gravity of general relativity to the confinement of the Standard model as its projections of the “cognitive screens” of those two fundamental physical theories. (shrink)

Gravitation is interpreted to be an “ontomathematical” force or interaction rather than an only physical one. That approach restores Newton’s original design of universal gravitation in the framework of “The Mathematical Principles of Natural Philosophy”, which allows for Einstein’s special and general relativity to be also reinterpreted ontomathematically. The entanglement theory of quantum gravitation is inherently involved also ontomathematically by virtue of the consideration of the qubit Hilbert space after entanglement as the Fourier counterpart of pseudo-Riemannian space. Gravitation can be (...) also interpreted as purely mathematical or logical “force” or “interaction” as a corollary from its ontomathematical (rather than physical) realization. The ontomathematical approach to gravitation is implicit in general relativity equating it to operators in pseudo-Riemannian space obeying the Einstein field equation and also well-known by the “geometrization of physics”. Quantum mechanics shares the same by the separable complex Hilbert space and defining “physical quantity” by the Hermitian operators on it. One can interpret special Minkowski space involved by special relativity and the qubit Hilbert space of quantum information as Fourier counterparts immediately noticing that general relativity means gravitation as the Fourier counterpart of non-Hermitian operators implying non-unitarity and the violation of energy conservation and thus destroying Pauli’s particle paradigm. Since the Standard model obeys it, this explains the impossibility of “quantum gravitation” in any framework conservatively generalizing the Standard model so that it would include gravitation along with electromagnetic, weak, and strong interactions. Einstein’s geometrization of gravitation can be continued into a purely mathematical theory of it following Euclid’s realization for geometry to be exhaustively built in a deductive and axiomatic way as well as Riemann’s parametrization of all the class of Euclidean and non-Euclidean geometries by “space curvature”, then being generalized to Minkowski space as the operators on pseudo-Riemannian space as the Einstein field equation means gravitation. The transition from mathematical gravitation to logical one can rely on the historical lesson of the pair of Lobachevski’s and Riemann’s approaches now “reversely”, i.e., from the latter to the former. Logical gravitation is linkable to Hegel’s dialectical logic and ontological dialectics abandoning their interpretations as a new zero logic substituting classical propionyl logic. The approach of ontomathematics generalizing that of ontology, traceable even to Aristotle’s reformation of Plato’s doctrine, needs Hegel’s doctrine to be formalized as a first-order logic naturally containing Boolean algebra, isomorphic to both classical propositional logic and set theory being the class of all first-order logics, as a sub-logic along with Peano arithmetic as another sub-logic. The first-order logic at issue is called Hilbert arithmetic and elaborated in detail in other papers. It allows for both self-foundation of mathematics to be internally proved as complete and furthermore, quantum mechanics reinterpreted as quantum information to be included by the qubit Hilbert space interpretable in turn as a dual and physical counterpart of Hilbert arithmetic in a narrow sense, that is, both counterparts constitute Hilbert arithmetic in a wide sense, being mathematical and physical simultaneously and thus overcoming the Cartesian dualism of “body” gapped from “mind” by an abyss. Then, the proper philosophical interpretation of gravitation to be the fundamental ontomathematical force or interaction overcomes the ridiculous belief of the Big Bang wrongly alleged to be a scientific theory. Ontomathematical gravitation suggests an omnipresent and omnitemporal medium of “God’s” creation “ex nihilo” following only the natural necessity of quantum-information conservation particularly and locally manifested as energy conservation. (shrink)

The Mach-Zehnder Interferometer (MZI) is chosen to illustrate the long-standing wave-particle duality problem. Why is which-way (welcher weg) information incompatible with wave interference? How do we explain Wheeler’s delayed choice experiment? Most crucially, how can the photon divide at the first beam splitter and yet terminate on either arm with its undiminished energy? The position advanced is that the photon has two identities, one supporting particle features and the other wave features. There is photon kinetic energy that never splits (on (...) half-silvered mirrors) or diffracts (in pinholes or slits). Then there are photon probability waves that do diffract and can reinforce or cancel. Photon kinetic energy is oscillatory; its cycles require/occupy time. E = mc2 suggests that kinetic energy is physically real as occurrence in time just as rest mass is physically real as existence in space; both are quantized and both occupy/require a dimension for their occurrence or existence. Photon kinetic energy (KE) thus resides in time, but is still present/available for interactions (events) in space; rest mass (e.g., your desk) resides in space but is still present/available for interactions (events) in time. While photon probability waves progress in space and diffract there, photon KE resides in time and never diffracts in space; at reception it always arrives whole and imitates particle impact without being a particle. Photon probability waves are real; they diffract in space. Acknowledging that the photon has two identities (residing energy and progressing probability), explains photon dual nature. And wave-particle duality is central to quantum mechanics. Understanding it leads to new insights into entanglement, nonlocality and the measurement problem. A 30-minute video on nonlocality and photon dualism can be found by a google: search “youtube klevgard nonlocality”). (shrink)

Cognitive science, is the science of the mind and examines cognition, in all its scope, as a mental-brain process. Cognitive social sciences are resulted from the encounter, interaction and integration of social and cognitive sciences, and are hoped to deepen our understandings and explanations of the social phenomena. This paper will discuss four views about what this integration is and how it takes place, namely explanatory grounding, theoretical unification, constraints, and complementarity. some people have preferred explanatory grounding and constraints approach, (...) and maintain that based on these approaches, social cognitive science will have a better and a clearer perspective. In spite of them, I prefer a complementarity approach, Based on which, cognitive social science can be seen as an extension and improvement of social science and cognitive science, not a product of an interdisciplinary approach, This preferred approach considers the subject of cognitive social science as a socio-cognitive issue. (shrink)

This paper examines the ontological and epistemological implications of artificial intelligence (AI) through posthumanist philosophy, integrating the works of Deleuze, Foucault, and Haraway with contemporary computational methodologies. It introduces concepts such as negative augmentation, praxes of revealing, and desedimentation, while extending ideas like affirmative cartographies, ethics of alterity, and planes of immanence to critique anthropocentric assumptions about identity, cognition, and agency. By redefining AI systems as dynamic assemblages emerging through networks of interaction and co-creation, the paper challenges traditional dichotomies such (...) as human versus machine and subject versus object. Bridging analytic and continental philosophical traditions, the analysis unites formal tools like attribution analysis and causal reasoning with the interpretive and processual methodologies of continental thought. This synthesis deepens the understanding of AI’s epistemic and ethical dimensions, expanding philosophical inquiry while critiquing anthropocentrism in AI design. The paper interrogates the spatial foundations of AI, contrasting Euclidean and non-Euclidean frameworks to examine how optimization processes and adversarial generative models shape computational epistemologies. Critiquing the reliance on Euclidean spatial assumptions, it positions alternative geometries as tools for modeling complex, recursive relationships. Furthermore, the paper addresses the political dimensions of AI, emphasizing its entanglements with ecological, technological, and sociopolitical systems that perpetuate inequality. Through a politics of affirmation and intersectional approaches, it advocates for inclusive frameworks that prioritize marginalized perspectives. The concept of computational qualia is also explored, highlighting how subjective-like dynamics emerge within AI systems and their implications for ethics, transparency, and machine perception. Finally, paper calls for a posthumanist framework in AI ethics and safety, emphasizing interconnectivity, plurality, and the transformative capacities of machine intelligence. This approach advances epistemic pluralism and reimagines the boundaries of intelligence in the digital age, fostering novel ontological possibilities through the co-creation of dynamic systems. (shrink)

This article synthesizes the current theoretical attempts to understand human-machine interactions and introduces seven premises to understand our emerging dynamics with increasingly competent, pervasive, and instantly accessible algorithms. The hope that these seven premises can build toward a social theory of human-AI cocreation. The focus on human-AI cocreation is intended to emphasize two factors. First, is the fact that our machine learning systems are socialized. Second, is the coevolving nature of human mind and AI systems as smart devices form (...) an indispensable part of our cognitive scaffolds, thus, shaping how we perceive the world and ourselves. The seven premises include: primacy of social structures; human’s desire for freedom and autonomy; AI systems will form inseparable parts of our cognitive/affective scaffolds and can change our self-understanding; philosophy and humanistic foundations on human flourishing as a guide to human-AI interaction; mindsponge information-filtering process; acculturative process of how values change and emerge from human-AI interaction; overlapping Venn diagram of the human-human, human-nature, and human-machine interactions. This article concludes with a discussion on human agency in our entanglements with socialized machines and the illusoriness of the Cartesian agent view of the mind. (shrink)

This paper examines the ontological and epistemological implications of artificial intelligence (AI) through posthumanist philosophy, integrating the works of Deleuze, Foucault, and Haraway with contemporary computational methodologies. It introduces concepts such as negative augmentation, praxes of revealing, and desedimentation, while extending ideas like affirmative cartographies, ethics of alterity, and planes of immanence to critique anthropocentric assumptions about identity, cognition, and agency. By redefining AI systems as dynamic assemblages emerging through networks of interaction and co-creation, the paper challenges traditional dichotomies such (...) as human versus machine and subject versus object. Bridging analytic and continental philosophical traditions, the analysis unites formal tools like attribution analysis and causal reasoning with the interpretive and processual methodologies of continental thought. This synthesis deepens the understanding of AI’s epistemic and ethical dimensions, expanding philosophical inquiry while critiquing anthropocentrism in AI design. The paper interrogates the spatial foundations of AI, contrasting Euclidean and non-Euclidean frameworks to examine how optimization processes and adversarial generative models shape computational epistemologies. Critiquing the reliance on Euclidean spatial assumptions, it positions alternative geometries as tools for modeling complex, recursive relationships. Furthermore, the paper addresses the political dimensions of AI, emphasizing its entanglements with ecological, technological, and sociopolitical systems that perpetuate inequality. Through a politics of affirmation and intersectional approaches, it advocates for inclusive frameworks that prioritize marginalized perspectives. The concept of computational qualia is also explored, highlighting how subjective-like dynamics emerge within AI systems and their implications for ethics, transparency, and machine perception. Finally, the paper calls for a posthumanist framework in AI ethics and safety, emphasizing interconnectivity, plurality, and the transformative capacities of machine intelligence. This approach advances epistemic pluralism and reimagines the boundaries of intelligence in the digital age, fostering novel ontological possibilities through the co-creation of dynamic systems. (shrink)

Enactivism and ecological psychology converge on the relevance of the environment in understanding perception and action. On both views, perceiving organisms are not merely passive receivers of environmental stimuli, but rather form a dynamic relationship with their environments in such a way that shapes how they interact with the world. In this paper, I suggest that while enactivism and ecological psychology enjoy a shared specification of the environment as the cognitive domain, on both accounts, the structure of the environment, itself, (...) is unspecified beyond that of contingent relations with the species-typical sensorimotor capacities of perceiving organisms. This lack of specification creates a considerable gap in theory regarding the organization of organisms as coupled with their environments. I argue that this gap can be filled by drawing from resources in developmental systems theory, namely, specifying the environmental state-space as a developmental niche that shapes and is shaped by individual organisms over developmental and, on a population scale, evolutionary time. Defining the environment as an organism’s developmental niche makes it clearer how and why certain contingencies have arisen, in turn, strengthening a joint appeal to both enactivism and ecological psychology as theories asserting complementarity between organisms and their environments. (shrink)

This article analyzes the historical development of the philosophical logic syntax from the standpoint of the unity of historical and logical methods. According to this perspective, there are three types of logical syntax: the elementary subject-predicate, the modified definitivespecificative, and the standard propositional-functional. These types are generalized in the grammatical and mathematical styles of logical syntax. The main attention is paid to two scientific revolutions in elementary subject-predicate syntax, which led to the emergence of modified definitive-specific and standard propositional-functional syntaxes (...) and created the syntactic conditions for the development of contemporary philosophical logic. The specifics of contemporary philosophical logic and the methodological possibilities of its application to philosophical discourse are studied. The article aims to reevaluate the undeservedly forgotten systems of philosophical logic of the continental tradition, created by such prominent representatives as Aristotle, G.W.F. Hegel, and E. Husserl, and to actualize these logics in the context of contemporary philosophical culture. The potential of the above-mentioned logics is not fully involved in the philosophical discourse of modernity, primarily because they primarily used an imperfect elementary subject-predicate syntax and modified definitive-specificative syntax as its slightly improved version. Both syntaxes have one thing in common: the grammatical style of sentence structure. Nevertheless, they also have one common flaw – a high dependence on grammar formalism. As a result, the interaction between these syntaxes and Frege’s standard propositional-functional syntax is impossible, because the latter is based on mathematical formalism, which operates on the philosophical logic of the analytic tradition. The article substantiates the way to solve this problem by constructing a modified subject-predicate syntax of contemporary philosophical logic. This syntax provides information interaction between Aristotle’s elementary subject-predicate syntax, and Frege’s standard propositional-functional syntax based on Hegel’s modified definitive-specificative syntax. The proposed solution to this problem can create new opportunities for complementarity and mutual enrichment between the philosophical logic of continental and analytical traditions. The theoretical basis for the construction and study of contemporary philosophical logic is a functional analysis of contemporary symbolic logic, which improves the grammatical analysis of traditional formal logic. Functional-grammatical analysis is a way to rehabilitate the philosophical logic of the continental tradition. The novelty of this paper lies in the substantiation of the modified subjectpredicate syntax of contemporary philosophical logic. It makes it possible to establish a dialogue between continental and analytical traditions, which is designed to promote the further development of philosophy. (shrink)

Researchers in the biological and biomedical sciences, particularly those working in laboratories, use a variety of artifacts to help them perform their cognitive tasks. This paper analyses the relationship between researchers and cognitive artifacts in terms of integration. It first distinguishes different categories of cognitive artifacts used in biological practice on the basis of their informational properties. This results in a novel classification of scientific instruments, conducive to an analysis of the cognitive interactions between researchers and artifacts. It then (...) uses a multidimensional framework in line with complementarity-based extended and distributed cognition theory to conceptualize how deeply instruments in different informational categories are integrated into the cognitive systems of their users. The paper concludes that the degree of integration depends on various factors, including the amount of informational malleability, the intensity and kind of information flow between agent and artifact, the trustworthiness of the information, the procedural and informational transparency, and the degree of individualisation. (shrink)

Radical democratic thinking is becoming intrigued by the material situatedness of its political agents and by the role of nonhuman participants in political interaction. At stake here is the displacement of narrow anthropocentrism that currently guides democratic theory and practice, and its repositioning into what we call ‘the nonhuman condition’. This Critical Exchange explores the nonhuman condition. It asks: What are the implications of decentering the human subject via a new materialist reading of radical democracy? Does this reading dilute political (...) agency? Or should this be seen, on the contrary, as an invitation for new voices and demands to enter into democratic assemblages? How might engagement with the more-than-human disrupt or extend theories of radical democracy? Hans Asenbaum and Amanda Machin discuss the human democratic subject both through radical democratic and new materialist lenses. They suggest that a new materialist decentred subject does not lose agency but further gains political responsibility in radical democracy. Jean-Paul Gagnon highlights the possibility of becoming through loss. In losing our anthropocentric arrogance—our understanding of being other and better than animal—we become more connected and discover our place in human-nonhuman assemblages. Melissa Orlie agrees that something can be gained through renouncing dominant human fantasies and presents a ‘radical democratic naturalism’. By renouncing land violence and acknowledging nature’s subjectivity, we can further nonexploitative radical democratic politics. This is where the notion of ‘tidalectic’ processes introduced by James L. Smith is helpful. Focusing on water and the Indigenous knowledges around rivers, he considers how democracy and community can be reimagined as plural, cyclical and attentive to the nonhuman with which the human is inevitably entangled. Diana Leong offers a different approach. Considering the nonhuman from the perspective of Black Studies demands an awareness to how blackness has long been constituted as non- or partially human. (shrink)

This paper explores some features of the epistemic environment in social media and online communication. We argue that digital environments differ from offline ones in at least two ways: (a) online environments are thoroughly structured and programmed. Every action is defined and limited by the underlying code created by the system’s developers, providing the tools users need to navigate the online space. In contrast, offline environments are open to chance and unpredictability, allowing for events and actions that the system has (...) not predetermined; (b) every action is traced and used to evaluate levels of engagement with content and posts, with significant epistemic consequences. This creates a “dense” environment in which users are deeply entangled. In this regard, the concept of purely passive engagement is challenged, since activities such as just watching a video or reading a post can alter the epistemic landscape and promote specific content with which a person interacts. As a result, online social environments facilitate a variety of indirect communicative and epistemic activities across the network. Given this, the paper suggests that in such settings, attentional disengagement and avoidance should be considered a potential proactive way to modulate self-exposure. This strategy is aimed not only at protecting individuals from harmful content but also at actively shaping the information flow and knowledge structure within the environment. Managing one’s own attention can thus significantly influence how information is perceived and disseminated, essentially controlling the personal and collective epistemic environment. (shrink)

Although scholars acknowledged that Avicenna’s science of the soul stands at the crossroads between natural philosophy and metaphysics, thus combining an overall physical investigation of all sublunary souls with a trans-physical (or proto-metaphysical) inquiry into the human rational soul, this paper aims to show a further disciplinary entanglement within Avicenna’s science of the soul, which features in the aforementioned physical investigation and helps to frame it, that is, the interaction between natural philosophy and medicine. Despite the strict division between these (...) two disciplines in Avicenna’s system of science, medicine seems to decisively contribute to accounting for the bodily functions of living beings. For this reason, Avicenna refers to medicine several times in his exposition on the soul. This paper approaches the disciplinary entanglement between natural philosophy and medicine in psychology by focusing on the medical concept of pneuma (rūḥ), which prominently features in the exposition of three main issues in psychology, i.e., body ensoulment, powers differentiation, and emotions. (shrink)

Downward causation is commonly held to create problems for ontologically emergent properties. In this paper I describe two novel examples of ontologically emergent properties and show how they avoid two main problems of downward causation, the causal exclusion problem and the causal closure problem. One example involves an object whose colour does not logically supervene on the colours of its atomic parts. The other example is inspired by quantum entanglement cases but avoids controversies regarding quantum mechanics. These examples show that (...) the causal exclusion problem can be avoided, in one case by showing how it is possible to interact with an object without interacting with its atomic parts. I accept that emergence cannot be reconciled with causal closure, but argue that violations of causal closure do not entail violations of the base-level laws. Only the latter would conflict with empirical science. (shrink)

Consider the concept combination ‘pet human’. In word association experiments, human subjects produce the associate ‘slave’ in relation to this combination. The striking aspect of this associate is that it is not produced as an associate of ‘pet’, or ‘human’ in isolation. In other words, the associate ‘slave’ seems to be emergent. Such emergent associations sometimes have a creative character and cognitive science is largely silent about how we produce them. Departing from a dimensional model of human conceptual space, this (...) article will explore concept combinations, and will argue that emergent associations are a result of abductive reasoning within conceptual space, that is, below the symbolic level of cognition. A tensor-based approach is used to model concept combinations allowing such combinations to be formalized as interacting quantum systems. Free association norm data is used to motivate the underlying basis of the conceptual space. It is shown by analogy how some concept combinations may behave like quantum-entangled particles. Two methods of analysis were presented for empirically validating the presence of non-separable concept combinations in human cognition. One method is based on quantum theory and another based on comparing a joint probability distribution with another distribution based on a separability assumption using a chi-square goodness-of-fit test. Although these methods were inconclusive in relation to an empirical study of bi-ambiguous concept combinations, avenues for further refinement of these methods are identified. (shrink)

The book aims to examine how a Trinitarian Theism can be formulated through the elaboration of a Relational Ontology and a Trinitarian Metaphysics, in the context of a hyperphatic epistemology. This metaphysics has been proposed by some supporters of the so-called Open Theism as a solution to the numerous dilemmas of Classical Theism. The hypothesis they support is that the Trinitarian nature of God, reflected in a world of multiplicity, relationality, substance and relations, demands that we think of God as (...) dynamic, internally multiple and relational. However, if the expression «God is love» – understood as the formula of the Trinity – is the key to a new theism, it leaves a problem open: how can it be translated philosophically? The research develops on two different levels: first, it assesses whether the expression should be translated into the Trinitarian paradigm, and the aporias it generates; secondly, it tries to assess whether this paradigm (eminently relational) has a correspondence in ontology: is there a satisfactory Relational Metaphysics already available? The suspicion is that such Trinitarian-Relational Ontology, invoked by many as a solution to the incongruities of classical theism, has yet to be formulated in a satisfactorily manner, despite the existence of various attempts to formulate Relational Ontologies. In order to provide an evaluation of all these attempts and to outline some possible new perspectives, the thesis consists of five chapters. It is the aim of the present dissertation to evaluate such attempts, and to outline some possible new solutions. In the chapters some points have been established: 1. there must be at least one irreducible real relation (non-reductionist realism); 2. the relation must be equally fundamental to the substance: this means that it is both external and internal; 3. this relation must be able to account for contingent causality; 4. holism is a plausible position; 5. the Trinity is a good theistic model of the divine, apophatic but rational. The last chapter then returns to ontological questions: several Relational Ontologies are examined – including ontic structural realism and process (or eventist) ontology – together with their applications in philosophy of religion (e.g.: the Relational God, Process Trinitarianism, the Entangled God). This assessment shows how all these ontologies postulate real transcendental relations (subsistent relations), inside the substances or inside the powers, inside the tropes or the structures, describing them as monads or processes (or actual occasions). These relations are the same we need to describe the Trinity. Therefore, they are either possible for both domains – ontology and theology – or they are both impossible. It has been opted for the second conclusion. But they are both impossible and inevitable: the fundamental entities of the world and their interactions (causation) must be described as real transcendental relations because each ontology transforms entities or relations into real transcendental relationships at some point. Thus, neither relationalism nor substantialism are convincing: from the fall of these two dogmas (or, rather, from the fall of their naive interpretations) we can realise that the fundamental reality is something that lies between processism (relationalism) and substantialism. It is impossible to completely substitute the notion of substance with the notion of event, process, structure or relation, both in speaking of God and in speaking about the entities of fundamental ontology. Neither monism nor pluralism can be affirmed in their pure forms. The hypothesis proposed, then, is that the notion of gunk-junk is the only one that can translate the relationality hitherto sought in an ontological model. The central part of the chapter describes the merits and defects of an eventist-infinitive ontology (EIO) based on the concept of gunk, and its potentiality to generate new theistic accounts. Through the notion of infinityings it seems to be possible to find some solutions for the questions left open by the causal relation, and therefore to defend at least the existence of one relation (external and internal). Each fundamental entity is described, in this ontology, through four transcendentals: ‘entity’, ‘relation’, ‘unity’ and ‘multiplicity’. The co-primarity between substance and relations (borrowed from the notion of relatio subsistens) differentiates EIO from the process philosophies precisely because it does not pretend to eliminate the substantial principle, or the category of substance, but wants to think of it with the transcendental of relationality. Of course, EIO poses a challenge to the role, the method and the explicative capacity of metaphysics, because what we can state of the fundamental reality is antinomic. EIO tries to assume the antinomy as a result, to make it the basis of a kind of apophatic ontology. If our best ontology is gunky, then it is possible to confirm what has been said in chap. 4: the ‘how’ of individual substances is unknown to us at least as much as the ‘how’ of God. Even in the world we have the mystery of a distinction that is not division. However, the convergence of these antinomies can find an ultimate explanation in a theistic metaphysics (EIM): God creates inside of Himself and his Trinitarian substance is “contracted” into the worldly entities. They are made contingent and ontologically different by this self-limitation, but it is still the infinity of God that makes space in Himself for something new, even though He is totally present in every entity. It is not absurd to think that the substances of the world keep track of the divine nature, even in His “contraction”. Among the characteristics of the divine nature that each created entity maintains we have the subsistent relationality, the pericoretic indwelling (the infinite gunk-junk), the fact of being always one-and-many. If EIO and EIM are accepted as a good compromise between relationalism and substantialism, even in their apophaticity, then, on this basis, a Trinitarian Philosophy is possible. The picture of reality that emerges represents the world as multiple, substantial, contingent and intrinsically relational, forcing us to postulate the transcendental of relationality and multiplicity. Such transcendental leads us to think of the world and God (and their relations) in a Trinitarian way – With the necessary acknowledgement that this is a reasonable but apophatic discourse. (shrink)

A formal model of metaphor is introduced. It models metaphor, first, as an interaction of “frames” according to the frame semantics, and then, as a wave function in Hilbert space. The practical way for a probability distribution and a corresponding wave function to be assigned to a given metaphor in a given language is considered. A series of formal definitions is deduced from this for: “representation”, “reality”, “language”, “ontology”, etc. All are based on Hilbert space. A few statements about a (...) quantum computer are implied: The sodefined reality is inherent and internal to it. It can report a result only “metaphorically”. It will demolish transmitting the result “literally”, i.e. absolutely exactly. A new and different formal definition of metaphor is introduced as a few entangled wave functions corresponding to different “signs” in different language formally defined as above. The change of frames as the change from the one to the other formal definition of metaphor is interpreted as a formal definition of thought. Four areas of cognition are unified as different but isomorphic interpretations of the mathematical model based on Hilbert space. These are: quantum mechanics, frame semantics, formal semantics by means of quantum computer, and the theory of metaphor in linguistics. (shrink)

This paper is an attempt to lay out foundations for a general theory of coincidence in information spaces such as the World Wide Web, expanding on existing work on bursty structures in document streams and information cascades. We elaborate on the hypothesis that every resource that is published in an information space, enters a temporary interaction with another resource once a unique explicit or implicit reference between the two is found. This thought is motivated by Erwin Shroedingers notion of entanglement (...) between quantum systems. We present a generic information cascade model that exploits only the temporal order of information sharing activities, combined with inherent properties of the shared information resources. The approach was applied to data from the world's largest online citizen science platform Zooniverse and we report about findings of this case study. (shrink)

“Negative probability” in practice. Quantum Communication: Very small phase space regions turn out to be thermodynamically analogical to those of superconductors. Macro-bodies or signals might exist in coherent or entangled state. Such physical objects having unusual properties could be the basis of quantum communication channels or even normal physical ones … Questions and a few answers about negative probability: Why does it appear in quantum mechanics? It appears in phase-space formulated quantum mechanics; next, in quantum correlations … and for wave-particle (...) dualism. Its meaning:- mathematically: a ratio of two measures (of sets), which are not collinear; physically: the ratio of the measurements of two physical quantities, which are not simultaneously measurable. The main innovation is in the mapping between phase and Hilbert space, since both are sums. Phase space is a sum of cells, and Hilbert space is a sum of qubits. The mapping is reduced to the mapping of a cell into a qubit and vice versa. Negative probability helps quantum mechanics to be represented quasi-statistically by quasi-probabilistic distributions. Pure states of negative probability cannot exist, but they, where the conditions for their expression exists, decrease the sum probability of the integrally positive regions of the distributions. They reflect the immediate interaction (interference) of probabilities common in quantum mechanics. (shrink)

Cross-cultural comparisons face several methodological challenges. In an attempt at resolving some such challenges, Nathan Sivin has developed the framework of “cultural manifolds.” This framework includes all the pertinent dimensions of a complex phenomenon and the interactions that make all of these aspects into a single whole. In engaging with this framework, Anna Akasoy illustrates that the phenomena used in comparative approaches to cultural and intellectual history need to be subjected to a continuous change of perspectives. Writing about comparative (...) history, Warwick Anderson directs attention to an articulation between synchronic and diachronic modes of inquiry. In addition, he asks: If comparative studies require a number of collaborators, how does one coordinate the various contributors? And how does one ensure that the comparison is between separate entities, without mutual historical entanglement? Finally, how does comparative history stack up against more dynamic approaches, such as connected, transnational, and postcolonial histories? Gérard Colas, for his part, claims that comparisons cannot allow one to move away from the dominant Euroamerican conceptual framework. Should this indeed be the case, we should search for better ways of facilitating a “mutual pollination” between philosophies. Finally, Edmond Eh first asserts that Sivin fails to recognize the difference between comparisons within cultures and comparisons between cultures. He then argues that the application of generalism is limited to comparisons of historical nature. (shrink)

Commensal and pathogenic organisms employ camouflage and mimicry to mediate mutualistic interactions and predator escape. However, the immune mechanisms accounting for the establishment and maintenance of symbiotic bacterial populations are poorly understood. A promising hypothesis suggests that molecular mimicry, a condition in which different organisms share common antigens, is a mechanism of establishing tolerance between commensals and their hosts. On this view, certain bacteria may mimic the structural features of some of their host’s T-cell receptors (TCRs), namely those that (...) survive thymic selection due to their lack of complementarity to self-antigens. With such “holoimmunity” the mimicking micro-organisms avoid immune recognition as the copied TCRs become mirror images of an extended super-organismal self, consisting of symbiotic and host antigens. Accordingly, analysis of genomic and metagenomic data suggests a tripartite mimicry between TCRs, self-antigens, and commensal antigens that would serve as the basis for immune tolerance between these populations. And conversely, in an autoimmune scenario, both symbiotic microbes and the mimicked host tissue would be targeted for immune destruction. (shrink)

This article seeks to explore the different strategies the Bard uses in order to evoke sympathy in the reader for Macbeth who is so persistent in the path of evil. What strategy does Shakespeare use in order to provoke such a deep emotional response from his readers? By using paradoxes in the play, the Bard creates a world of illusion, fear and wild imagination. The paradoxical world in Macbeth startles us into marvel and fear, challenges our commonly held opinions, and (...) reshapes our thought in the process (Platt 8). As the text involves the reader in the formation of illusion and the simultaneous formation of the means whereby the illusion is punctured, “reading reflects the process by which we gain experience. Once the reader is entangled, his own preconceptions are continually overtaken so that the text becomes his present while his own ideas fade into the past. As soon as it happens, he is open to the immediate experience of the text” (Iser, The Implied Reader 290). Mesmerised by Macbeth’s powerful imagination and poetic language, the reader engages in a dialogical interaction with the play and eventually finds light in the murky world of the text. Regardless of Macbeth’s diabolical world, the reader ventures into it, shares it with him and ultimately wakes up from its dizzying stupor. In reading Macbeth, the reader leaves behind the familiar world of his experience in order to participate in the adventure the text offers him. The edifying effect of the tragedy in the end is the reward the reader reaps after eventually waking up from the nightmarish dream of the text. (shrink)

This paper proposes a new reading of the interaction between subjectivity, reflection and freedom within Foucault’s later work. I begin by introducing three approaches to subjectivity, locating these in relation both to Foucault’s texts and to the recent literature. I suggest that Foucault himself operates within what I call the ‘entanglement approach’, and, as such, he faces a potentially serious challenge, a challenge forcefully articulated by Han. Using Kant’s treatment of reflection as a point of comparison, I argue that Foucault (...) possesses the resources to meet this challenge. The key, I contend, is to distinguish two related theses about reflection and freedom: Foucault’s position is distinctive precisely because he accepts one of these theses whilst rejecting the other. I conclude by indicating how this reading might connect to the longstanding question of Foucault’s own right to appeal to normative standards. (shrink)

The philosophy of mind concerns much about how novelty occurs in the world. The very recent progress in this field inspired by quantum mechanics indicates that symmetry restoration occurs in the mind at the moment when new creative thought arises. Symmetry restoration denotes the moment when one’s cognition leaves ordinary internalized mental schemes such as conceptual categories, heuristics, subjective theories, conventional thinking, or expectations. At this moment, fundamentally new, original thought may arise. We also predict that in older age, symmetry (...) restoration is less likely to occur as internalized mental schemes become more rigid in the elderly. Furthermore, the present study demonstrates that symmetry restoration may occur not only individually, in one’s mind, but also collectively, during collaborative creative activities, e.g. during small-group brainstorming sessions or creative improvisational performances. The possibility of collective symmetry restoration interacts well with the ideas in the field of relational ontology. Relational ontology highlights an important ontological role of relations. The ontological primacy is not given to individual entities, as in traditional metaphysics, but to relational structures and transformative relational processes (interactions). When accepting this assumption, we cannot imagine the situation when the actor’s mind could act absolutely independently and leave all of its relations as assumed in the compatibilist theory of free will. We argue that creative free action can be performed even in the case when the actor is entangled within their material, environmental, and social relational structures. (shrink)

In nature validation for physiological and emotional bonding becomes a mode for supporting social connectivity. Similarly, in the blockchain ecosystem, cryptographic validation becomes the substrate for all interactions. In the dialogue between human and artificial intelligence (AI) agents, between the real and the virtual, one can distinguish threads of physical or mental entanglements allowing different modes of participation. One could even suggest that in all types of realities there exist frameworks that are to some extent equivalent and act as (...) validation mechanisms for behavioural interweaving. Relevant to our own experience as an Editorial Organism, in this issue of Technoetic Arts we explore modes of participation and collaboration through different lenses by including guest-edited sections and stand-alone articles. (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)

The monograph is an English, expanded and revised version of the book Cheshko, V. T., Ivanitskaya, L.V., & Glazko, V.I. (2018). Anthropocene. Philosophy of Biotechnology. Moscow, Course. The manuscript was completed by me on November 15, 2019. It is a study devoted to the development of the concept of a stable evolutionary human strategy as a unique phenomenon of global evolution. The name “An Evolutionary Metaphysics (Cheshko, 2012; Glazko et al., 2016). With equal rights, this study could be entitled “Biotechnology (...) as a result and factor of the evolutionary processˮ. The choice in favor of used “The Evolutionary Metaphysics of Human Enhancement Technologiesˮ was made in accordance with the basic principle of modern post-academician and human-sized science, a classic example of which is biotechnology. The “Metaphysics of Evolution” and “Evolutionary Metaphysics” concepts are used in several ways in modern philosophical discourse. In any case, the values contain a logical or associative reference to the teleological nature of the evolutionary process (Hull, 1967, 1989; Apel, 1995; Faye, 2016; Dupre, 2017; Rose, 2018, etc). In our study, the “evolutionary metaphysics” serves to denote the thesis of the rationalization and technologization of global evolution and anthropogenesis, in particular. At the same time, the postulate of an open future remains relevant in relation to the results of the evolutionary process. The theory of evolution of complex, including the humans system and algorithm for its constructing are а synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science. ln other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based оn the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined bу descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot bе instrumental reduced to others ones. Resulting volume of both parameters define the vectors of blological, social, cultural and techno-rationalistic human evolution Ьу two gear mechanism genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them сап estimated Ьу the ratio of socio-psychological predispositions of humanization / dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the blological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). It is seem necessary to make three clarifications. First, logical construct, “evolutionary metaphysics” contains an internal contradiction, because it unites two alternative explanatory models. “Metaphysics”, as a subject, implies deducibility of the process from the initial general abstract principle, and, consequently, the outcome of the development of the object is uniquely determined by the initial conditions. Predicate, “evolutionary”, means stochastic mechanism of realizing the same principle by memorizing and replicating random choices in all variants of the post-Darwin paradigm. In philosophy, random choice corresponds to the category of “free will” of a reasonable agent. In evolutionary theory, the same phenomenon is reflected in the concept of “covariant replication”. Authors will attempt to synthesize both of these models in a single transdisciplinary theoretical framework. Secondly, the interpretation of the term “evolutionary (adaptive) strategyˮ is different from the classical definition. The difference is that the adaptive strategy in this context is equivalent to the survival, i.e. it includes the adaptation to the environment and the transformation (construction) of the medium in accordance with the objectives of survival. To emphasize this difference authors used verbal construction “adaptiveˮ (rather than “evolutionaryˮ) strategy as more adequate. In all other cases, the two terms may be regarded as synonymous. Thirdly, the initial two essays of this series were published in one book in 2012. Their main goal was the development of the logically consistent methodological concept of stable adaptive (evolutionary) strategy of hominines and the argumentation of its heuristic possibilities as a transdisciplinary scientific paradigm of modern anthropology. The task was to demonstrate the possibilities of the SESH concept in describing and explaining the evolutionary prospects for the interaction of social organization and technology (techno-humanitarian balance) and the associated biological and cultural mechanisms of the genesis of religion (gene-cultural co-evolution). In other words, it was related to the sphere of cultural and philosophical anthropology, i.e. to the axiological component of any theoretical constructions describing the behavior of self-organizing systems with human participation. In contrast, the present work is an attempt to introduce this concept into the sphere of biological anthropology and, consequently, its main goal is to demonstrate the possibility of verification of its main provisions by means of procedures developed by natural science, i.e. refers to the descriptive component of the same theoretical constructions. The result of this in the future should be methods for assessing, calculating and predicting the risk of loss of biological and cultural identity of a person, associated with a permanent and continuously deepening process of development of science and technology. (shrink)

Adam Smith argued that the ideal moral judge is both well-informed and impartial. As non-ideal moral agents, we tend only to be truly well-informed about those with whom we frequently interact. These are also those with whom we tend to have the closest affective bonds. Hence, those who are well-informed, like our friends, tend to make for partial judges, while those who are impartial, like strangers, tend to make for ill-informed ones. Combining these two traits in one person seems far (...) from straightforward. Still, if becoming well-informed is, as Smith also claims, a matter of imaginative perspective-taking with the “person principally concerned”, it might be possible to become well-informed without the emotional entanglement that comes from any actual proximity to those we judge. Against this intuition, I use Construal Level Theory to show that the tension between being well-informed and impartial is likely to persist even if we take any actual proximity out of the equation. I end by discussing some implications of this, and suggest that we should consider revising the ideal to accommodate them. (shrink)

We can share experiences with a person online, but the experiences seem thin when compared with face-to-face experiences. Online adventures (social networking, gaming) can certainly strengthen friendship bonds that were forged in more embodied interactions, but can they create those bonds? The kind of presence required for deep friendship does not seem cultivated in many online interactions. Presence in friendship requires “being with” and “doing for” (sacrifice). The forms of “being with” and “doing for” on social networking sites (...) (or even in interactive gaming) seem trivial because the stakes are very low. More important, the “shared space” of digital life is disembodied space. We cannot really touch one another, smell one another, detect facial expressions or moods, and so on. Real bonding is more biological than psychological and requires physical contact. The emotional entanglement of real friendship produces oxytocin and endorphins in the brains and bodies of friends — cementing them together in ways that are more profound than other relationships. -/- It is possible that virtual reality and augmented reality technology will soon be able to generate such friendship-forming experiences. Having embodied adventures with another person — even in a V.R. suit — is more likely to trigger the deeper oxytocin-based bonding. Current social networking, however, seems to privilege the shallow triggers of the brain’s reward system (dopamine squirts in the ventral tegumental area). (shrink)

Arthur Clark and Michael Kube–McDowell (“The Triger”, 2000) suggested the sci-fi idea about the direct transformation from a chemical substance to another by the action of a newly physical, “Trigger” field. Karl Brohier, a Nobel Prize winner, who is a dramatic persona in the novel, elaborates a new theory, re-reading and re-writing Pauling’s “The Nature of the Chemical Bond”; according to Brohier: “Information organizes and differentiates energy. It regularizes and stabilizes matter. Information propagates through matter-energy and mediates the interactions (...) of matter-energy.” Dr Horton, his collaborator in the novel replies: “If the universe consists of energy and information, then the Trigger somehow alters the information envelope of certain substances –“. “Alters it, scrambles it, overwhelms it, destabilizes it” Brohier adds. There is a scientific debate whether or how far chemistry is fundamentally reducible to quantum mechanics. Nevertheless, the fact that many essential chemical properties and reactions are at least partly representable in terms of quantum mechanics is doubtless. For the quantum mechanics itself has been reformulated as a theory of a special kind of information, quantum information, chemistry might be in turn interpreted in the same terms. Wave function, the fundamental concept of quantum mechanics, can be equivalently defined as a series of qubits, eventually infinite. A qubit, being defined as the normed superposition of the two orthogonal subspaces of the complex Hilbert space, can be interpreted as a generalization of the standard bit of information as to infinite sets or series. All “forces” in the Standard model, which are furthermore essential for chemical transformations, are groups [U(1),SU(2),SU(3)] of the transformations of the complex Hilbert space and thus, of series of qubits. One can suggest that any chemical substances and changes are fundamentally representable as quantum information and its transformations. If entanglement is interpreted as a physical field, though any group above seems to be unattachable to it, it might be identified as the “Triger field”. It might cause a direct transformation of any chemical substance by from a remote distance. Is this possible in principle? (shrink)

In 1922, Thoralf Skolem introduced the term of «relativity» as to infinity от set theory. Не demonstrated Ьу Zermelo 's axiomatics of set theory (incl. the axiom of choice) that there exists unintended interpretations of anу infinite set. Тhus, the notion of set was also «relative». We сan apply his argurnentation to Gödel's incompleteness theorems (1931) as well as to his completeness theorem (1930). Then, both the incompleteness of Реапо arithmetic and the completeness of first-order logic tum out to bе (...) also «relative» in Skolem 's sense. Skolem 's «relativity» argumentation of that kind сan bе applied to а vету wide range of problems and one сan spoke of the relativity of discreteness and continuity or, of finiiteness and infinity, or, of Cantor 's kinds of infinities, etc. The relativity of Skolemian type helps us for generaIizing Einstein 's principle of relativity from the invariance of the physical laws toward diffeomorphisms to their invariance toward anу morphisms (including and especiaIly the discrete ones). Such а kind of generalization from diffeomorphisms (then, the notion of velocity always makes sense) to anу kind of morphism (when 'velocity' mау оr maу not make sense) is an extension of the general Skolemian type оГ relativity between discreteness and continuity от between finiteness and infinity. Particularly, the Lorentz invariance is not valid in general because the notion of velocity is limited to diffeomorphisms. [п the case of entanglement, the physical interaction is discrete0. 'Velocity" and consequently, the 'Lorentz invariance'"do not make sense. Тhat is the simplest explanation ofthe argurnent EPR, which tums into а paradox оnJу if the universal validity of 'velocity' and 'Lогелtz invariance' is implicitly accepted. (shrink)

Is it possible that the most famous critic of quantum mechanics actually invented most of its fundamentally important concepts? -/- In his 1905 Brownian motion paper, Einstein quantized matter, proving the existence of atoms. His light quantum hypothesis showed that energy itself comes in particles (photons). He showed energy and matter are interchangeable, E = mc2. In 1905 Einstein was first to see nonlocality and instantaneous action-at-a-distance. In 1907 he saw quantum “jumps” between energy levels in matter, six years before (...) Bohr postulated them in his atomic model. Einstein saw wave-particle duality and the “collapse” of the wave in 1909. And in 1916 his transition probabilities for emission and absorption processes introduced ontological chance when matter and radiation interact, making quantum mechanics statistical. He discovered the indistinguishability and odd quantum statistics of elementary particles in 1925 and in 1935 speculated about the nonseparability of interacting identical particles. -/- It took physicists over twenty years to accept Einstein’s light-quantum. He explained the relation of particles to waves fifteen years before Heisenberg matrices and Schrödinger wave functions. He saw indeterminism ten years before the uncertainty principle. And he saw nonlocality as early as 1905, presenting it formally in 1927, but was ignored. In the 1935 Einstein-Podolsky-Rosen paper, he explored nonseparability, which was dubbed “entanglement” by Schrödinger. The EPR paper has gone from being irrelevant to Einstein’s most cited work and the basis for today’s “second revolution in quantum mechanics.” -/- In a radical revision of the history of quantum physics, Bob Doyle develops Einstein’s idea of objective reality to resolve several of today’s most puzzling quantum mysteries, including the two-slit experiment, quantum entanglement, and microscopic irreversibility. (shrink)

DESENVOLVIMENTO EMBRIONÁRIO E DIFERENCIAÇÃO SEXUAL -/- E. I. C. da Silva Departamento de Agropecuária – IFPE Campus Belo Jardim Departamento de Zootecnia – UFRPE sede -/- 1.1 INTRODUÇÃO O sexo foi definido como a soma das diferenças morfológicas, fisiológicas e psicológicas que distinguem o macho da fêmea permitindo a reprodução sexual e assegurando a continuidade das espécies. Os processos de diferenciação sexual são realizados durante o desenvolvimento embrionário, onde ocorre a proliferação, diferenciação e maturação das células germinativas e primordiais, precursoras (...) de ovócitos e espermatozoides em fêmeas e machos, respectivamente. Assim, os embriões machos e fêmeas iniciam o seu desenvolvimento de forma semelhante, de modo que em ambos os sexos se estabelecem em estruturas idênticas a partir das quais se formarão os órgãos reprodutores correspondentes a cada sexo. O conhecimento da origem e do desenvolvimento do aparelho genital é indispensável para entender sua função e as alterações que produzem infertilidade ou esterilidade. 1.2 DETERMINAÇÃO DO SEXO CROMOSSÔMICO Nos mamíferos, o sexo cromossômico é determinado no momento da fertilização, quando um óvulo, que contém um cromossomo X, é fecundado por um espermatozoide portador de um cromossomo X ou um cromossomo Y. No primeiro caso, o complemento cromossômico seria XX, o que originaria uma fêmea (sexo homogamético), e no segundo daria como resultado um macho com a fórmula cromossômica XY (sexo heterogâmico). 1.3 A GÔNADA INDIFERENCIADA A primeira manifestação das gônadas se aprecia no embrião em forma de um par de eminências longitudinais chamadas cristas ou dobras gonodais, situadas em ambos os lados da linha média entre os mesonefros (rins em desenvolvimento) e do mesentério dorsal. Nos embriões dos mamíferos, as células germinativas primordiais (CGP) manifestam-se em estágios precoces do desenvolvimento, podendo ser detectadas pela primeira vez na metade da gastrulação. As CGP são células grandes, de citoplasma claro e núcleo grande e redondo, localizadas na parede do saco vitelino, perto do alantoide. Essas células possuem grande capacidade de proliferação e vão migrar desde o endoderma do intestino e o epitélio do saco vitelino, através do mesentério, até as cristas gonodais. Isso ocorre por volta do 26° dia da gestação no bovino. Sua migração realiza-se graças aos movimentos de translocação passiva e deslocamento ameboide ativo. Desconhece-se o mecanismo pelo qual estas células são dirigidas para as cristas gonodais, porém foram estudadas algumas moléculas que se expressam durante sua migração e que poderiam desempenhar um papel importante na diferenciação deste tipo celular. A fosfatase alcalina é uma enzima que tem sido usada como marcador de CGP para determinar a sua origem e migração. Num estudo recente, foi inserido um marcador fluorescente que se exprime unicamente nas células germinativas primordiais de embriões transgênicos, e utilizando este marcador e a fosfatase alcalina determinou-se a origem e o padrão de migração destas células. O primeiro sinal de diferenciação das células germinativas primordiais é a expressão de fosfatase alcalina, e esta apareceu pela primeira vez na parte mais posterior da linha primitiva. No sétimo dia de desenvolvimento no embrião do camundongo, o endoderma visceral (AF+) é substituído pelo endoderma definitivo (AF-) originado na parte anterior da linha primitiva. O fator de transcrição Oct-4 é expresso nas CGP de ambos os sexos, pelo que acredita-se estar envolvido na mantença a totipotêncialidade das células. O receptor tirosina quinase, cujo ligante é o fator de Steel, é outra das moléculas que expressam as CGP. Tem sido demonstrado que este receptor possui um papel muito importante na sobrevivência deste tipo celular. Existem outros fatores que promovem a sobrevivência e/ou proliferação de CGP in vitro. Em experiências realizadas com o fator de transformação beta I (TGFβ-I), observou-se que este tem um efeito negativo sobre a proliferação das CGP. Outra atividade que tem sido postulada a este fator é o de um agente quimioatraente que possivelmente possa direcionar a migração destas células para a gônada. a) Um formado pelas células germinativas primordiais (precursoras dos gametas masculinos ou femininos), rodeadas de células somáticas das quais posteriormente se derivarão as células de Sertoli no macho e as células da granulosa na fêmea. b) O tecido que formará o estroma da gônada: tecido conjuntivo, vasos sanguíneos e as células intersticiais com atividade esteroidogênica (células de Leydig no testículo e a teca interna do ovário). As células somáticas do primórdio gonodal originam-se do mesoderma. Inicialmente são de três tipos: mesenquimáticas, mesoteliais e endoteliais. As células mesenquimáticas e mesoteliais iniciam grande atividade proliferativa ao chegar as CGP. Observa-se então uma condensação de células de origem mesotelial e mesenquimatoso que forma um agregado compacto denominado "blastema gonodal". A partir deste primórdio embrionário, diferenciam-se dois tecidos gonodais: os cordões sexuais e o estroma. Os cordões sexuais são arranjos epiteliais que se encontram delimitados por uma folha basal, e dentro deles encontramos as CGP. Por sua vez, no estroma encontram-se células do tipo mesenquimático e vasos sanguíneos. Neste momento, as gônadas são indiferenciadas e bipotencialmente sexuais, sendo impossível diferenciar, morfologicamente, uma gônada masculina de uma feminina, mas no caso dos machos genéticos já existe uma diferenciação da gônada a nível molecular. Nesta fase já se encontram presentes as estruturas das quais se desenvolvem os dutos mesonéfricos ou de Wolff precursores do aparelho genital masculino e os dutos paramesonéfricos ou de Müller que darão origem ao aparelho reprodutor feminino. Há uma série de fatores envolvidos no desenvolvimento precoce da gônada, entre os quais o fator esteroidogênico I (SFI: Steroidogenic fator l), que é um membro da subfamília de receptores nucleares, receptores órfãos. Este fator de transcrição tem um local de ligação ao DNA composto por dois dedos-de-Zinc. O SFI foi identificado como um ativador de genes envolvidos na biossíntese de esteroides em diferentes células. O SFI está presente durante o desenvolvimento embrionário em regiões associadas com funções endócrinas como gônadas, adrenais, pituitárias e hipotálamos. Os animais homozigotos para o gene SFI defeituoso, necessitam de gônadas e adrenais e têm a função gonadotrófica alterada. Os ratos sem SFI carecem de gonadotrofos e têm um desenvolvimento anormal do núcleo ventro-medial do hipotálamo; em particular as gônadas deixam de se desenvolver entre os dias 11 a 15 e degeneram-se por apoptose. No entanto, a crista genital forma-se e é colonizada pelas células germinativas, o que indica que estas continuam a receber o sinal adequado para a sua migração. Portanto, o SFI não está envolvido no desenvolvimento precoce da gônada e do sistema urogenital, mas parece estar envolvido na manutenção do crescimento das células somáticas presentes na gônada indiferenciada. O gene associado ao tumor de Wilms (WTI: Wilm's tumor Associated) está envolvido no desenvolvimento da gônada e do rim. Durante o desenvolvimento embrionário, WTI se expressa em todo o mesoderma intermediário e posteriormente na gônada indiferenciada, bem como no rim em formação. WTI regula o sinal indutivo do mesênquima para o epitélio celômico dos mesonefros. Se este for o caso, então WTI é responsável pelo crescimento da crista genital ao dirigir a entrada do epitélio celômico. Dado que estas células darão origem às células de Sertoli, a carência de WTI pode causar o desenvolvimento de embriões XY como fêmeas simplesmente porque não se formam as células de Sertoli. Em geral, todos os genes importantes na diferenciação do mesoderma intermediário e do sistema urogenital intervêm no desenvolvimento da gônada precoce. 1.4 DIFERENCIAÇÃO GONODAL O desenvolvimento das gônadas e ductos genitais descritos até o momento, é o mesmo para ambos os sexos. Igualmente, os genes descritos, que estão envolvidos no desenvolvimento das gônadas, ductos genitais e migração das células germinativas, afetam igualmente os embriões com genótipo XX ou XY. A gônada primitiva consiste anatomicamente de uma medula (interna) e uma crosta (externa), e de acordo com o local onde ocorre a colonização das células germinativas, diferenciara em testículo ou um ovário, respectivamente. Nos mamíferos, a primeira manifestação estrutural de diferenciação sexual é detectada na gônada dos machos, onde as células germinativas estão localizadas na medula. A diferenciação do testículo inicia-se quando os cordões sexuais se separam do epitélio celômico como consequência dos arranjos produzidos por uma invasão do mesênquima e vasos sanguíneos que provoca a compactação dos cordões, agora denominados cordões testiculares. As células que rodeiam os cordões se achatam e formam as células mioides, que são responsáveis pela formação das membranas basais. As células do epitélio interno, ou seja, as células de Sertoli, têm duas funções principais: o suporte das CGP e a síntese da hormona antimulleriana, responsável pela regressão dos ductos de Müller e secretada durante o período de diferenciação sexual. As células do estroma que rodeiam os cordões testiculares diferenciam-se para formar vários tipos de células: células mioides, fibroblastos, endotélio e células de Leydig, que são as mais importantes pela sua atividade endócrina. Posteriormente, os cordões testiculares dão origem aos túbulos seminíferos, que contêm o epitélio que produzirá os espermatozoides ao chegar à puberdade. Na fêmea, durante os estágios iniciais de diferenciação gonodal, não se observam mudanças em relação à gônada indiferenciada, só pode-se observar um certo crescimento devido à proliferação de células somáticas e germinativas. As células germinativas iniciam um período de proliferação, que termina com o início da meiose. Iniciada a meiose, dá-se o processo de foliculogênese; neste momento os cordões epiteliais se fragmentam, de tal maneira que cada ovócito fica rodeado de células epiteliais cobertas por uma folha basal fina (figura 1). Para que a gônada primitiva se desenvolva em testículo é indispensável a presença do cromossoma Y, independentemente do número de cromossomas X que contenha o genoma de um indivíduo. O gene determinante do testículo encontra-se localizado no cromossoma Y, denominado sry em ratos e SRY em humanos. O gene sry se expressa durante o desenvolvimento embrionário na crista genital de embriões de camundongos. A expressão é detectável no dia 10,5, pouco depois do aparecimento das cristas genitais, atinge o seu máximo durante o dia 11,5 e mantém-se até pouco depois de ocorrerem os primeiros sinais morfológicos de diferenciação testicular no dia 12,5. Este padrão de expressão é compatível com a teoria de que sry atua induzindo a ativação dos genes (figura 2) que conduzem ao desenvolvimento testicular, sem que exista a necessidade da expressão contínua de sry para manter a diferenciação do testículo após o dia 12,5. Como mencionado anteriormente, a gônada primitiva é composta por vários tipos de células. No entanto, as células germinativas primordiais não são o local de expressão do sry, já que os embriões que necessitam de células germinativas mantêm a expressão de sry e desenvolvem o sexo gonodal normalmente. As células somáticas na gônada em desenvolvimento incluem também as células de suporte. Sabe-se que é nestas células que o sry é expresso para que se diferenciem em células de Sertoli, e a expressão transitória de sry indica que deve ativar a outros genes para a manutenção das células de Sertoli. Uma vez diferenciadas as células de Sertoli, elas se encarregarão da diferenciação do resto das células na gônada. -/- Figura 1: Representação da diferenciação dos órgãos genitais internos. Adaptado de BRONSON, 1989. Figura 2: Cascada de genes envolvidos na diferenciação sexual, adaptado de KOOPMAN, 1999. O fator sry é necessário para a diferenciação do testículo. Embora não se conheçam os genes que provavelmente regulam esse gene, estudos realizados em camundongos demonstram que este gene parece coordenar-se com certos genes autossômicos. Entre estes genes autossômicos, o sox9, que é produzido pelas células de Sertoli uma vez que são estimuladas por sry, de modo que sox9 é um dos genes relacionados estruturalmente com sry. O Sox9 funciona como um fator de transcrição, mas não se sabe se a proteína tem qualquer outra função estrutural; este gene exprime-se abundantemente nos condrócitos e está relacionado com defeitos do aparelho ósseo chamados displasia campomélica. Curiosamente, os pacientes XY com esta condição sofrem frequentemente de reversão do sexo. O Sox9 é um dos poucos genes, além do SRY, do qual as mutações demonstraram interferir com a determinação sexual masculina. No entanto, apenas 75% dos pacientes com anomalias esqueléticas de tipo displasia campomélica têm reversão sexual e não foram encontrados casos de reversão sexual devido a um defeito de Sox9 que não seja acompanhado de defeitos esqueléticos. Isso indica que o Sox9 é apenas um membro da rede de genes que são ativados para determinar a diferenciação sexual, enquanto a rota que rege a condrogênese é mais sensível a perturbações deste. O momento em que se detecta a expressão do gene Sox9 (11dpc em ratos) coincide com a máxima expressão de sry, o que poderia indicar a possibilidade de que sry regule positivamente a Sox9. De fato, na região do promotor de Sox9 há um local de união ao que potencialmente se pode unir o sry. A expressão de Sox9 durante a diferenciação sexual sugere um papel abaixo de sry na diferenciação das células de Sertoli. O cromossoma X também é importante na diferenciação gonodal. O gene DAX-I foi isolado do lócus DSS (Dosage sensitive sex reversal) do cromossoma X. DAX-I é parte da cascata de determinação sexual, mas não é necessário para a formação do testículo. DAX-I é um membro dos receptores nucleares conhecidos como receptores órfãos. Este gene demonstrou ser um poderoso repressor da transcrição de SFI e de vários genes. Os padrões de expressão de DAX-I são complementares daqueles de SFI, ambos expressos nas cristas genitais. Em resumo, dada a evidência exposta, desenvolveu-se a hipótese de que DAX-I é um antagonista de sry; esse antagonismo é dependente dos níveis relativos de DAX-I e sry e de um limiar que varia de espécie para espécie. A DAX-I foi classificada como o gene antitestículo. Na fêmea (cariótipo XX) é importante que ocorra a inativação de um dos cromossomas sexuais X para que se mantenha o equilíbrio genético ao igualar o conteúdo de DNA dos cromossomas. Esse cromossoma inativado constitui o chamado corpúsculo de Barr. No entanto, para que a meiose se realize, é necessário dos dois cromossomas X ativos nos ovócitos para assegurar a diferenciação ovárica e a fertilidade. 1.5 DIFERENCIAÇÃO DOS DUCTOS SEXUAIS O embrião possui, além das gônadas indiferenciadas, dois sistemas de ductos: os de potencialidade masculina denominam-se ductos de Wolff ou mesonéfricos, e os de potencialidade feminina se chamam ductos de Müller ou paramesonéfricos (figura 1). Se a diferenciação gonodal levou à formação de um testículo, a partir do ducto mesonéfrico ou de Wolff se desenvolverão os ductos eferentes, o epidídimo, os ductos deferentes e as vesículas seminais. As hormonas importantes no desenvolvimento do aparelho genital masculino são a testosterona, produzida pelas células de Leydig, e sua forma 5α reduzida, a 5α di-hidrotestosterona. Acredita-se que a testosterona é responsável pela virilização dos ductos de Wolff, e a di-hidrotestosterona dos órgãos genitais externos. No macho, os canais de Müller atrofiam-se devido à ação de uma hormona fetal de origem testicular denominada hormona inibidora das estruturas de Müller (HIM) ou hormona antimulleriana. Este processo começa assim que os cordões espermáticos se formam e se diferenciam as células de Sertoli. A existência de HIM foi proposta baseada em estudos realizados em bezerras freemartin, devido à existência de uma hormona responsável pela atresia dos ductos de Müller que na fêmea dá origem ao útero e aos ovidutos. Essa hormona provoca a involução do aparelho genital do bovino nas gestações gemelares nas quais os produtos de diferente sexo têm comunicação sanguínea por ter ocorrido a anastomose dos vasos de ambas as placentas (figura 3). A HIM é uma glicoproteína pertencente à subfamília de TGFβ, é expressa pelas células que darão origem às células de Sertoli e é um dos primeiros marcadores de diferenciação nestas células. A HIM é secretada na vida adulta pelas células de Sertoli no testículo e por células da granulosa no ovário. No rato a HIM é expressa-se no 12° dia em um teste padrão que segue muito de perto o aumento na expressão de sry. No macho, esta secreção de HIM continua durante a vida fetal e adulta, contudo os níveis de HIM declinam na puberdade devido a um aumento na secreção de testosterona. Vários fatores intervêm na regulação do gene de HIM, incluindo os acima descritos SFI e Sox9. O gene HIM contém segmentos de DNA que são conservados em várias espécies de vertebrados. Existe um nexo de ligação para SFI, que ativa a transcrição de HIM. A mutação no local de ligação de SFI resulta em reversão do sexo em indivíduos XY incluindo genitais femininos normais, presença de um útero formado enfatizando a importância de SFI na determinação sexual e na expressão de HIM. Embora SFI seja um bom candidato como regulador de HIM, é expresso em outras células, como as de Leydig e adrenais, que não expressam HIM. Em contrapartida, Sox9 é expresso unicamente nas células de Sertoli que são as produtoras de HIM. O gene HIM também tem um nexo de ligação para Sox9. Além disso, Sox9 pode atuar sinergicamente com SFI para promover a secreção de HIM. Ao contrário destes dois fatores de transcrição, DAX-I antagoniza a ação de Sox9 e provavelmente SFI sobre o promotor de HIM. Assim, para que as células de Sertoli secretem HIM, a transcrição de DAX-I deve diminuir. Figura 3: Representação da diferenciação dos órgãos genitais externos. Adaptado de BRONSON, 1989. Os ductos de Wolff tornam-se o sistema de ejaculação do macho. A porção mais próxima dos testículos dá origem ao epidídimo, a parte central ao ducto deferente e a porção mais distal às vesículas seminais. A próstata e a parte membranosa da uretra do macho desenvolvem-se a partir da porção pélvica do seio urogenital. A virilização e diferenciação dos ductos de Wolff dependem da produção de testosterona pelo testículo. Quanto aos órgãos genitais externos do macho, o tubérculo genital é ampliado e as dobras uretrais se fundem para formar a uretra peniana. A fusão das dobras uretrais aproxima os tubérculos genitais para formar o escroto (figura 4). Figura 4: Diferenciação do aparelho genital da fêmea e do macho. Adaptado de KOOPMAN, 1989. A diferenciação dos órgãos genitais da fêmea ocorre de forma passiva, já que a ausência de testículos e por isso da hormona inibidora dos ductos de Müller (HIM), assim como dos andrógenos virilizantes, favorece o desenvolvimento dos ductos de Müller, enquanto os de Wolff sofrem atrofia. A porção cefálica dos ductos de Müller dá origem aos ovidutos, que na sua terminação caudal se fundem com o útero. O contato dos ductos de Müller com o seio urogenital induz uma intensa proliferação celular que resulta na formação da área uterovaginal localizado entre o seio urogenital e os ductos de Müller. As células do prato uterovaginal proliferam e aumentam a distância entre as duas estruturas criando o espaço que formará a vagina quando o prato é canalizado e forma um lúmen. Em contraste com o que ocorre no macho, na fêmea a maior parte do seio urogenital se mantém exposta na superfície da abertura onde desembocam a vagina e a uretra. O tubérculo urogenital da fêmea tem um crescimento limitado e forma o clitóris. A sequência de passos da diferenciação sexual do aparelho genital é resumida na tabela 1. Tabela 1: Destino em desenvolvimento dos rudimentos sexuais dos fetos macho e fêmea dos mamíferos -/- Rudimento sexual Macho Fêmea Gônada Testículo Ovário Ductos de Müller (Paramesonéfricos) Vestígios Útero, parte da vagina, ovidutos Ductos de Wolff (Mesonéfricos) Ductos eferentes deferentes, epidídimo, vesículas seminais Vestígios Seio urogenital Uretra, próstata, glândulas bulbouretrais Parte da vagina, uretra, vestíbulo, glândulas vestibulares Tubérculo genital Pênis Clitóris Pregas vestibulares Escroto Lábios vulvares Fonte: HAFEZ, 2004. 1.6 DIFERENCIAÇÃO SEXUAL DO HIPOTÁLAMO Os processos de diferenciação sexual não se limitam apenas às células somáticas do organismo do feto, mas incluem também os centros nervosos superiores do cérebro. Assim, da mesma maneira que a gônada e os ductos sexuais se desenvolvem para o tipo feminino ou masculino, propôs-se que o cérebro pode ser "masculinizado" ou permanecer "Feminizado". A diferenciação do hipotálamo vai depender do ambiente esteroidal do neonato e ocorre na fase perinatal. Estes eventos serão de grande transcendência na vida reprodutiva do indivíduo. Tanto a fêmea como o macho nascem com a capacidade de secreção de gonadotropinas de acordo com um padrão cíclico; contudo, no macho, a exposição do hipotálamo à ação dos andrógenos testiculares durante os primeiros dias da vida extrauterina provoca a masculinização, com o qual o hipotálamo do macho é programado para que a secreção de gonadotropinas se realize a um ritmo relativamente constante por parte da hipófise (secreção tônica). Na fêmea, tanto a secreção tônica como a cíclica se conservam. No entanto, observou-se que a injeção de testosterona ou o transplante de testículo na rata fêmea durante os primeiros dias de vida, suprime a sua futura atividade estral (secreção cíclica). Por outro lado, se os ovários forem transplantados para o rato macho normal castrado na idade adulta, o animal não desenvolve qualquer atividade cíclica, mas se os machos transplantados forem castrados ao nascer, o ovário é capaz de efetuar mudanças cíclicas e ovulações. Isto foi demonstrado em roedores, mas não em animais domésticos ou na espécie humana. Portanto, o padrão de secreção de gonadotropinas, seja cíclico ou tônico, não depende da hipófise, mas do hipotálamo e sua correta diferenciação. 1.7 CONCLUSÕES A maioria dos conhecimentos no campo da biologia do desenvolvimento e, muito especificamente, dos processos de diferenciação sexual têm sido originados de estudos relacionados com desordens congênitas, que na sua maioria devem-se a defeitos de genes específicos. A análise detalhada destas desordens permitiu entender alguns mecanismos endócrinos, moleculares e genéticos envolvidos na diferenciação sexual. A identificação do gene sry como determinante do testículo foi uma contribuição crucial e abriu as portas à compreensão dos mecanismos moleculares e celulares relacionados com o desenvolvimento do testículo. Se este gene não estiver presente, é criado um programa genético alternativo para levar a cabo a diferenciação gonodal para o ovário. Finalmente, devemos ter presente que é necessária uma correlação entre mudanças morfológicas e expressão de genes durante o desenvolvimento para entender os mecanismos relacionados com a diferenciação. -/- Apoio -/- Realização -/- REFERÊNCIAS BIBLIOGRÁFICAS ANDERSON, Robert et al. The onset of germ cell migration in the mouse embryo. Mechanisms of development, v. 91, n. 1-2, p. 61-68, 2000. AUSTIN, Colin Russell; SHORT, R. V. Reproduction in Mammals: Volume 1, Germ Cells and Fertilization. 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