As part of the European Union’s 2023–2027 Common Agricultural Policy (CAP) reform, new “eco-schemes” were introduced to encourage more environmentally sustainable farming practices. These one-year, flexible contracts are intended to complement the existing, longer-term agri-environment-climate measures (AECMs), which are typically more demanding. A recent study by Anougmar et al. (2025) explores how these policy shifts are perceived by Flemish farmers, offering a nuanced understanding of their preferences, trade-offs, and the broader implications for policy design.

In this text presented here, it has been tried to Show the difference between Heidegger’s first and second era understanding of language. In his first era, to manifest Heidegger’s understanding of language, outlines of Being and Time has been discussed and concerned chapter is read carefully. To manifest his understanding of language in second era, the work of On the Way to the Language has been taken as a base. With this comparative study, it has been tried to shown the (...) change that “language” has undergone in Heidegger philosophy. (shrink)

What does Martin Heidegger say about sex or gender? According to most accounts, including Derrida’s influential essay “Geschlecht: Sexual Difference, Ontological Difference,” Heidegger makes a marginal reference to sex in a 1928 Marburg lecture later translated as The Metaphysical Foundations of Logic (GA 26). However, an earlier allusion to sexual difference appears in a 1923 Freiburg lecture, translated as Ontology—the Hermeneutics of Facticity (GA 63) where he explains why he uses the term “Dasein” instead of “man” in his existential analytic. (...) “Man” carries his own historical baggage, representing a living being endowed with reason, as well as a pregiven understanding of what it means to be a person. This latter definition has its roots in a Judeo-Christian tradition where “man” is created in the image of God as the first born of many “brethren.” In a perplexing move, Heidegger then cites biblical passages to highlight the sexed emergence of man in Genesis as he poses the question, “Problem: What is woman?” (GA 63, 22/18). This chapter untangles what it means for Heidegger to ask such a question, particularly as he leaves it unanswered and seemingly negligible in his pursuit of a hermeneutics of facticity. Heidegger states, “Hermeneutics is itself not a philosophy. It wishes only to place an object which has hitherto fallen into forgetfulness before today’s philosophers for their ‘well-disposed consideration’” (GA 63, 20/16). I place the object of sex/gender facticity before today’s philosophers, situating the “Problem: What is woman?” within the context of Heidegger’s larger ontological project, namely to rediscover the question of being. Captured in the eponymous title Ontology—the Hermeneutics of Facticity is the insight that the study of being (ontology) can only be carried out as an interpretive non-objectifying process (hermeneutics) of our existence at a particular time in history (facticity). What does it mean to exist as a certain sex or gender during a particular time? How are sex and gender related to the question of being and the ontological difference? How are we defining sex and gender and to which term does Heidegger refer? Throughout this chapter, I will examine a few instances where Heidegger reckons with the sex/gender question. By posing the inquiry, “Problem: What is Woman?” within the parameters of Heidegger’s larger ontological project, I suggest that sex and gender must be fluid categories insofar as such properties describe the “whatness” of our existence rather than the “how” of our world-forming. That is, Dasein is neutral with respect to these categories as such attributes only show up after a time reckoning with an original position of care-lessness. I also suggest that Heidegger privileges sex/gender facticity in undergirding such neutrality as he contests Christian origin stories of the flesh (GA 63) and evolutionary theories associated with the Lebensphilosophie of his time (GA 26). Finally, I conclude by demonstrating how Heidegger’s distinction between Körper and Leib further upholds sex and gender fluidity. (shrink)

In previous work I have argued that talk about negative events should not be taken at face value: typically, what we are inclined to think of as a negative event (John’s failure to go jogging) is just an ordinary, positive event (his going to the movie instead); it is a positive event under a negative description. Here I consider more closely the difficulties that arise in those cases where no positive event seems available to do the job, as with putative (...) cases of causation by omission. In particular, I elaborate on Helen Beebee’s idea that not all causal explanations are reports of causation. When we mention John’s failure to turn off the gas as an explanans of why there was an explosion, we do not say what caused the explosion. We do not mention any of the relevant causes. We just remark that one sort of event that was supposed to occur, and whose occurrence would have prevented the explosion, did not in fact occur. (shrink)

Bilim felsefesinin en temel problemlerinden biri olan sınırlandırma problemi belirli bir ölçüt vasıtası ile bilimi, bilimsel olmayan ya da sahte/sözde bilim olan etkinliklerden ayırt edip edemeyeceğimizi konu edinmektedir. Literatüre baktığımızda felsefeciler –özellikle bilim felsefecileri– bilimin doğasını karakterize etme girişiminde bulunurken bilim dilinin mantıksal yapısına ya da bilimin tarihsel süreçlerine odaklanarak, bilimi bilimsel olmayan ya da sahte-bilim olan etkinliklerden ayırt etmişlerdir. Bu çalışma ise farklı bir yaklaşım benimseyerek sınırlandırma problemine, felsefecilerin değil, bilim insanlarının perspektifi ile bakmayı amaçlamaktadır. Bu sebeple alanında deneyimli (...) ve çeşitli bilim dallarında profesör olan otuz bilim insanı ile niteliksel araştırma yöntemlerinden biri olan yapılandırılmış görüşme tekniği uygulanmıştır. Bu görüşmeler aracılığıyla bilim insanlarının sınırlandırma problemi hususunda öne sürdükleri görüşler açığa çıkartılıp değerlendirilmiştir. Değerlendirme neticesinde üç temel bulguya ulaşılmıştır. İlki, sınırlandırma problemine ilişkin sorularımıza bilim insanları tarafından getirilen yanıtların birçoğu temel felsefi yaklaşımlarla uyuşmaktadır. Elde ettiğimiz verileri farklı temalar altında analiz ettiğimiz bu çalışmada, sınırlandırma problemine dair yaygın felsefi görüşlerin, bilim insanlarının görüşleri ile anlamlı benzerlikler taşıdığı kısımlar vurgulanmıştır. İkincisi, sınırlandırma problemi ve bu problemlerle ilişkili diğer meseleler üzerinde felsefi olarak sağlanamayan uzlaşma, bilim insanları arasında da mevcuttur. Ne var ki bu ihtilaf dengeli bir biçimdedir, öyle ki benzer yanıtlara sahip olan bilim insanları baskın bir grup sayısına ulaşmamıştır. Üçüncü ve son olarak, bilim insanlarının bilim felsefesinin temel problemlerine yüksek oranda yabancı olduğu görülmektedir. Bu bulgu, her ne kadar nicel olmayan bir yolla ölçülmüşse de verilerin dikkatli analizi durumun bu yönde olduğunu göstermektedir. Tüm bu temel bulgular ışığında, genel değerlendirmemiz, farklı türden yapılandırılmış görüşmelerin çok daha detaylı sonuçlar temin edebileceğidir. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Bilimin ve felsefenin en tartışmalı konularından olan nedensellik, biyoloji bağlamında ele alındığında çok daha kompleks bir sorunla karşılaşılmaktadır. Klasik nedensellik; yapı ve sistemleri indirgeyerek, parçalara ayırarak incelerken biyolojik sistemlerde bu olanaksızdır. Fakat biyolojik yapılarda bu tür bir müdahale sistemin kendine özgü (sui generis) özellikleri gereği mümkün değildir. Biyolojik sistemlerde sayısız olay meydana gelir ve neredeyse bütün bu olaylar, süreçler birbirleriyle ilişkilidir. Bu nedenle biyolojik yapılardaki etkileşimleri açıklayıp anlamlı hale getirebilmek için korelasyon, heterarşi, emergent özellikler, süreç felsefesi, epigenetik, geri bildirim döngüleri (...) gibi kavramlar üretilmiştir. Bütün bunlar da bir anlamda biyoloji alanında nedensellik kavramının bilhassa fizik biliminden farklılık gösterdiğine işaret eder. Nitekim bu çalışmanın temel amacı da biyoloji felsefesindeki nedensellik kavramının bilhassa fiziksel bilimlerden farklı olduğunu göstermek olmuştur. Böylelikle tezde ulaşılan önemli sonuçlardan birisi de geleneksel anlayışın aksine bilim felsefesi yapma biçiminin fiziğe göre değil de biyolojinin kendine özgü kavramsal ve yöntemsel süreçlerinde incelenmesi gerektiğini açığa çıkarmıştır. (shrink)

This chapter concerns the nature of our obligations as individuals when it comes to our emissions-producing activities and climate change. The first half of the chapter argues that the popular ‘expected utility’ approach to this question faces a problematic dilemma: either it gives skeptical verdicts, saying that there are no such obligations, or it yields implausibly strong verdicts. The second half of the chapter diagnoses the problem. It is argued that the dilemma arises from a very general feature of the (...) view, and thus is shared by other views as well. The chapter then discusses what an account of our individual obligations needs to look like if it is to avoid the dilemma. Finally, the discussion is extended beyond climate change to other collective impact contexts. (shrink)

English summary: Provocative Public Philosophy In 2017, I argued that people with Down syndrome cannot live full lives. This sparked a heated debated in the Norwegian public sphere. This gave rise to a debate over what academics should and should not say in public. A certain form of public philosophy, what I will call provocative public philosophy, was criticized for being harmful, imperialistic, for eroding trust in philosophers, and for creating too much noise. In this article I will, in light (...) of the Down syndrome debate, defend provocative public philosophy against these allegations. -/- Norsk sammendrag: En uttalelse om at personer med Downs syndrom ikke kan leve fullverdige liv, satte i gang en stor og opphetet debatt i den norske offentligheten i 2017. Denne ga opphav til en mer overordnet debatt om hva akademikere bør og ikke bør si i offentligheten. En viss form for offentlig filosofi, det jeg vil kalle provokativ offentlig filosofi, er blitt utpekt som synder. I denne artikkelen vil jeg, med utgangspunkt i debatten om fullverdige liv, forsvare provokativ offentlig filosofi mot både epistemiske og etiske innvendinger. (shrink)

Metaverse, başka olanakları olan bir evrenin inşa edilmesine yönelik bir girişimdir. Sanal evren önermelerinin çeşitli süreçlerden geçtikten sonra geldiği bu noktada dijital ikizler ve çeşitli ekonomik yatırımlar söz konusudur. Ne var ki, Metaverse yeni bir evrene işaret ederken benliğin bir kopyasını ve konvansiyonel ekonomik etkileşimlerin imitasyonunu üretmenin çok daha ötesini vaad edebilir. Ancak bu potansiyelleri açığa çıkarabilmek için yoğunlaşılması gereken alanları titizlikle tespit etmek gerekir. Metaverse, gündelik hayat diyaloglarına epey sızmış olsa da akademik alanda yapılan çalışmalar sınırlıdır. Keza mekana dair (...) araştırmaların da bu alana odaklanacak şekilde geliştirilmesine ihtiyaç vardır. Yeni evren önermeleri, ne kadar yol alırsa alsın bir noktada fiziksel dünyanın nicel değerlerine tutunması nedeniyle kendi gerçekliğini yaratmasını engellemektedir. Oysa evrenin kendi altyapısının sayısal sistemlere dayanması, ürettiği ve üreteceği mekanların tahayyülünün de nicel bir tabanda sıkışmasını gerektirmez. Nicel ve indirgemeci tavrı kırabilmek adına bu evrenin atmosferlerine yönelmekte fayda vardır. Çalışmanın amacı Metaverse’ün gündeme getirdiği olasılıkları mimari atmosfer tartışmalarıyla çarpıştırmak ve Metaverse’e dair alternatif bir okuma yapmaktır. Mekanların atmosferine dair teorilerin geliştirilmesi ve atmosferik çalışmaların yapılması, bu öte-deneyimlerin tarif edilmesine imkan verecektir. Mimari atmosfere, anidenliğe, esrik varoluşa ve halüsinatif imgeye odaklanılması Metaverse’ün açılımlarını artıracak ve çok katmanlı bir deneyimi mümkün kılacaktır. Atmosferin özne ve nesne gibi sınırları aşan bir fenomen olduğu öne sürülebilir. İnsanları, yerleri ve şeyleri birbirine bağlamasıyla atmosferler, bağlayıcı ve bütünleyici bir tavra sahiptir. Atmosferin kaynağı olan noktayı tam olarak belirlemek güçtür, mekanı bulutsu bir biçimde doldurur. Bulanık görüyü artıran başka bir özellik de atmosferin birden içine düşüldüğüne yönelik deneyimde yatar. Atmosferin tınıları kendini esrik varoluşta duyumsatır. Esriklik özün doğrudan tezahürü olarak da ele alınabilir. Atmosferin ve esrik varoluşun bağdaştığı imge, ‘halüsinatif imge’ olarak tarif edilebilir. Halüsinatif imgenin referanslarını fiziki dünya ile sınırlamayan bir yapısı vardır. Bu yönü ile Metaverse’e özgü alternatif algıların oluşmasına aracı olabilir. Nitekim halüsinatif imgelem, bulutsu dağılımın içine aniden sürükleniş veya dalma hali ile oluşan imgeleri tarif eder. Esrik varoluşun duyumsanmasına paralel bir şekilde oluşan bu imge, bizi Metaverse’ün ürettiği atmosfere içkin bir hale getirecektir. (shrink)

During a recent visit to Auschwitz, the Pope, with a mixture of seeming courage and calculated ambiguity, asked himself where God was during the Holocaust? A cartoonist answered with a drawing in which God, sandbagged behind the sinister Entry Tower of the extermination complex, could be heard saying, “Where was I to be but in the gas chambers?”, but without specifying if there he had to officiate as victim or executioner. As an innocent, yet weak, victim, or powerful, yet evil, (...) executioner. A situation that recalls the two horns of Epicurus’s famous dilemma: “Either God wants to avoid evil, but cannot (which is to say, he is not omnipotent); or he can, but does not want to (which is to say, he is wicked)”. The text criticizes contemporary attempts at overcoming theology’s jogging down in the riddle by drawing upon new sophisticated versions of the old theodicy. Moreover, as against them, it proposes “a reflection on the problem of evil from the standpoint of unbelief”, together with an ethical response to the latter sustained by the sobriety of l’espoir – that hopefulness which Walter Benjamin liked to exemplify using Andrea Pisano’s sculpture for the Baptistery in Florence – as opposed to the ambitious, and so frequently frustrating, delusion of religious espérance. (shrink)

The amount of data to which a human is exposed has increased over time. The Delude is defined here as an individual that is overwhelmed by various incoherent and false assertions that data contains. This writing is a philosophical study that reflects on the epistemic conditions in which knowledge is accumulated. It is obvious that large amounts of falsehood, when regarded as truth, can induce heavy damage to anyone's intellect. -/- Frequently, a faulty mental state is induced by corrupt knowledge. (...) "The Delude" is an individual predisposed to accept as true large amounts of incoherent and false opinions. Understanding the complex conditions that induce a person to become 'a delude' is important; it is probable that these conditions will trigger a sad, miserable, and even an anti-social life. -/- The following are quotes from the text: -/- • The concept of the “delude” forwards the inference that man is not guaranteed rationality; man is merely capable of being rational. • What typically the deluded fool says is not right or even wrong; it is downright stupid. • At times, facts are in front of us; the blind can't see them, the deaf can't hear them, and the deluded fool can't believe them! • Delude: an individual who regards his own mental fascinations as reality, and is predisposed to strongly dedicate his or her entire life to a single idea which can be useful or destructive to his or her own life. • A generally accepted opinion is not, on that basis, guaranteed valid or a proof of its accuracy; equally, it is not proof of its falsity. The writing was reviewed by KIRKUS REVIEWS and also has a stared review from the ForeWord REVIEWS: -/- • In many instances, Gondor’s descriptions conjure a human image to the reader’s mind—i.e., “Extremism,” Gondor warns, “is a direct consequence of a highly deluded mind,” and particularly in politics and religion, he says, the delude can be a dangerous, unsettling force. – KIRKUS REVIEWS. -/- • According to Gondor, deludes tend to be conservative in their beliefs and convinced that their opinions are irrevocably true, despite evidence to the contrary. – ForeWord REVIEWS. -/- • Gondor believes that this narrow view comes from ingrained prejudices and limited cognitive ability, and he asserts that deluded people lack the capacity to objectively consider opposing or multiple perspectives. Consequently, they cling to the positions they understand with single-minded determination and often become radical advocates of those opinions. For example, an avid environmentalist who argues adamantly for the preservation of old-growth forests but also drives a large gas-guzzling and polluting truck through those same woods would be considered a delude. – ForeWord REVIEWS. -/- Fun reading, loaded with many ideas. You can download a PDF copy from this website, or can get a printed copy on Amazon. (shrink)

Xét theo không gian địa lý, các khu vực có mức phối hợp cao tập trung chủ yếu ở các tỉnh ven biển Đông Nam Trung Quốc, trong khi các vùng nội địa cho thấy sự lệch pha rõ rệt giữa phát triển kinh tế – xã hội và bền vững môi trường.

Khi nhiệt độ đại dương tăng cao và sóng nhiệt biển ngày càng thường xuyên, các rạn san hô—một trong những hệ sinh thái đa dạng sinh học nhất trên Trái Đất—đang phải đối mặt với nguy cơ tuyệt chủng nghiêm trọng.

As ocean temperatures rise and marine heatwaves become more frequent, coral reefs—among the most biodiverse ecosystems on Earth—face existential threats. Mass bleaching events, driven by thermal stress, disrupt the symbiotic relationship between corals and their algal partners, often resulting in coral mortality. However, not all corals perish. A study published in Communications Earth & Environment sheds light on the molecular and microbial mechanisms that distinguish resilient corals from those that succumb to heat stress.

Butterflies, long admired for their beauty, are also vital indicators of ecological well-being. A recent global study by Pinkert et al. (2025) offers the most extensive assessment to date of butterfly biodiversity and uncovers a troubling reality: the greatest concentrations of butterfly diversity are found in tropical and subtropical mountain regions—ecosystems now particularly vulnerable to the impacts of climate change.

Ô nhiễm không khí trong nhà, phần lớn do việc sử dụng các nhiên liệu không sạch như gỗ và than củi để nấu ăn, tiếp tục gây ra gánh nặng đáng kể cho sức khỏe cộng đồng ở khu vực Châu Phi Hạ Sahara. Một đánh giá hệ thống và phân tích tổng hợp gần đây của Dillon và cộng sự (2025) đã xem xét liệu các công nghệ bếp cải tiến (improved cookstove technologies - ICTs) có giảm ô (...) nhiễm không khí trong nhà (household air pollution - HAP) một cách hiệu quả và cải thiện các kết quả sức khỏe trong khu vực hay không. (shrink)

Loài bướm, từ lâu đã được ngưỡng mộ vì vẻ đẹp của chúng, cũng là những chỉ số quan trọng về sự khỏe mạnh của hệ sinh thái. Một nghiên cứu toàn cầu gần đây của Pinkert và cộng sự (2025) đã đưa ra đánh giá toàn diện nhất cho đến nay về đa dạng sinh học của loài bướm và hé lộ một thực tế đáng lo ngại: nơi tập trung đa dạng loài bướm lớn nhất nằm ở các (...) vùng núi nhiệt đới và cận nhiệt đới – những hệ sinh thái hiện đặc biệt dễ bị tổn thương trước tác động của biến đổi khí hậu. (shrink)

Understanding how people perceive and value nature is essential for guiding sustainable land management. A recent study by Greeves, McGovern, and Castro (2025) introduces an innovative methodology for the social assessment of ecosystem services in Idaho’s Portneuf River Watershed. By comparing expert and public perspectives, the study offers valuable insights into how different stakeholder groups recognize and prioritize the benefits that ecosystems provide.

Phân tích dữ liệu ô nhiễm ở cấp thành phố tại Trung Quốc và so sánh với các xu hướng tại Nhật Bản, Nam Phi, Ấn Độ và châu Âu, các nhà nghiên cứu ghi nhận một mô hình nhất quán: trong khi phát sinh ô nhiễm nhìn chung tuân theo các quy luật theo quy mô—.

Indoor air pollution, largely driven by the use of unclean fuels such as wood and charcoal for cooking, continues to pose a significant public health burden in sub-Saharan Africa. A recent systematic review and meta-analysis by Dillon et al. (2025) examined whether improved cookstove technologies (ICTs) effectively reduce household air pollution (HAP) and improve health outcomes in the region.

Khi biến đổi khí hậu đang định hình lại các thực hành xây dựng, một nghiên cứu mới đây đã đánh giá tiềm năng của việc tái sử dụng cấu kiện bê tông đúc sẵn.

Urban scaling theory suggests that many social and environmental outcomes can be predicted by a city’s population size [2,3]. However, a recent study by Chen et al. [4] reveals critical limitations in this framework when it comes to urban pollution control — especially for small cities.

Buôn bán động vật hoang dã – cả hợp pháp lẫn bất hợp pháp – là một trong những nguyên nhân hàng đầu gây suy giảm đa dạng sinh học toàn cầu. Điều đáng ngạc nhiên là hoạt động buôn bán hợp pháp, với quy mô liên quan đến hàng chục ngàn loài, lại đang bị thiếu giám sát nghiêm trọng và ít được chú ý trong các chính sách bảo tồn. Một nghiên cứu mới của Hughes và cộng sự (...) (2025) đã chỉ ra khoảng trống quan trọng này: trong khi buôn lậu động vật hoang dã thu hút nhiều sự quan tâm của truyền thông và cơ quan chức năng, thì buôn bán hợp pháp – vốn lớn hơn nhiều lần – lại gần như bị bỏ ngỏ, tạo ra “điểm mù” nguy hiểm trong nỗ lực bảo vệ thiên nhiên. (shrink)

Oases—green lifelines in arid regions—cover less than 1% of global drylands, yet they support the vast majority of the human population and economic production in these areas, generating nearly 95% of regional GDP [2]. Despite their significance, oases are increasingly at risk. Driven by accelerating climate change, rapid population growth, and unsustainable land use, these fragile socioecological systems are approaching a tipping point [3,4].

Việc hiểu rõ cách người nông dân và các chủ sở hữu đất ra quyết định sử dụng đất là yếu tố then chốt để quản lý hiệu quả tài nguyên thiên nhiên.

In the era of the Sustainable Development Goals (SDGs), understanding the intricate relationship between economic growth and environmental sustainability has become more critical than ever. A recent study by Dang et al. (2025) sheds light on this dynamic within China’s urban context, revealing how socioeconomic development and environmental health evolve together—or diverge—through the course of sustainable progress.

Đất là nền tảng của sự sống trên cạn, duy trì nông nghiệp, lọc nước, lưu trữ carbon và hỗ trợ đa dạng sinh học.

Từ rất lâu trước khi Cách mạng Công nghiệp làm thay đổi sâu sắc môi trường toàn cầu, các xã hội loài người đã bắt đầu để lại nhữngdấu ấn bền vững trên hệ sinh thái Trái Đất.

Riparian zones—the transitional ecosystems lining rivers and streams—play a vital role in maintaining biodiversity, stabilizing soils, filtering pollutants, and regulating microclimates [2,3]. Yet, these ecologically valuable corridors face increasing threats from dam construction, land-use change, and climate-driven hydrological shifts. A new global-scale meta-analysis by Surmacz et al. [4] sheds light on how such pressures influence the genetic diversity of riparian plants and the factors that shape these spatial patterns.

Modern primate research depends critically on the ability to track individual animals within complex and dynamic environments accurately. However, conventional methods for identifying captive macaques—such as manual observation or wearable devices—are often labor-intensive, invasive, and ethically contentious. To address these limitations, Zhang et al. (2025) introduce ACEYOLOX, a lightweight deep-learning model specifically developed for real-time facial recognition of captive macaques.

In this article author traces relation between argumentation and cultural practice. The first part focuses on definition of argumentation in informal logic tradition. In particular, it discusses argument in terms of verbal and social activity involving the use of everyday language. Author claims that there is no argumentation beyond language. The second part explains persuasive argumentation as a form of cultural practice. The persuasive arguments found in “social practice” can be understood as a social activity, analysable within the context of (...) a given cultural system. Author refers to an approach taking the argumentative expression as a certain type of communicative practice, directed towards respecting, recognising or accepting specific actions. The inclusion of persuasive argumentation in the “circuit of cultural activities” to be studied makes it possible to compare this type of argumentation with other social practices, and to posit a clear historical dimension in the study of argumentation. It also makes it possible to view persuasive argumentation as one of many cultural activities aimed at changing or perpetuating behaviours, attitudes, thinking, etc. The third part of the paper concerns the problem of humanistic interpretation of persuasive argumentation. Author attempts to develop this intuition, at the same time demonstrating the problems that arise from this approach. In conclusion, author tries to analyze argumentation in terms of culture theory and humanistic interpretation. (shrink)

Ốc đảo—những mạch sống xanh giữa vùng đất khô hạn—chỉ chiếm chưa đến 1% diện tích đất khô trên toàn cầu, nhưng lại hỗ trợ phần lớn dân cư và hoạt động kinh tế tại các khu vực này, đóng góp gần 95% GDP khu vực.

Understanding how farmers and landholders make decisions about land use is essential for the effective stewardship of natural resources. In a recent comprehensive review, Hanabeth Luke examines how well-designed social surveys can inform policymakers, researchers, and practitioners about the values, motivations, and constraints that influence land management practices.

Các vùng đệm ven sông – hệ sinh thái chuyển tiếp bao quanh các con sông và suối – đóng vai trò sống còn trong việc duy trì đa dạng sinh học, ổn định đất, lọc chất ô nhiễm và điều hòa vi khí hậu.

Long before the Industrial Revolution dramatically reshaped global environments, human societies had already begun leaving enduring imprints on Earth’s ecosystems. In their comprehensive review, Roberts et al. [2] explore this “multibiome” legacy—demonstrating how pre-industrial civilizations transformed the biosphere, geosphere, hydrosphere, and even the atmosphere through land use, resource management, and socio-political practices.

Amid escalating environmental challenges driven by rapid urban expansion, China has adopted a strategic shift in its urban development approach, known as new-type urbanization (NTU). Unlike traditional models that emphasize land development and infrastructure growth, NTU prioritizes people-centric and sustainability-oriented practices. In a recent study, Ma, Wang, and Fang (2025) examined how this transformative framework enhances green development efficiency (GDE)—a metric that captures a city’s ability to achieve economic growth while minimizing pollution and conserving resources.

As cities grow worldwide, so too does the intensity of urban heat—disproportionately affecting those least equipped to adapt. A global study analyzing over 4.8 million urban grids from 2003 to 2018 reveals that surface urban heat island intensity (SUHII)—the temperature gap between urban and rural areas—increased at an average rate of 0.021 °C per year. However, this warming is escalating most rapidly in low- and lower-middle-income countries [2].

In Tanzania’s Mount Kilimanjaro region, Chagga women maintain a profound and multifaceted relationship with nature—one that extends far beyond material utility or economic gain. A recent study by Pearson et al. (2025) investigates these connections through innovative arts-based methodologies, illustrating how relational approaches can deepen and diversify sustainability science and policy.

Nghiên cứu hiện đại về linh trưởng phụ thuộc chặt chẽ vào khả năng theo dõi chính xác từng cá thể trong môi trường sống phức tạp và năng động.

Trước những thách thức môi trường ngày càng gia tăng do đô thị hóa nhanh chóng, Trung Quốc đã áp dụng một chuyển hướng chiến lược trong phương thức phát triển đô thị, được gọi là đô thị hóa kiểu mới (new-type urbanization - NTU) [2]. Khác với các mô hình truyền thống vốn nhấn mạnh vào mở rộng đất đai và tăng trưởng hạ tầng, NTU ưu tiên các thực hành lấy con người làm trung tâm và định hướng (...) bền vững. Trong một nghiên cứu gần đây, Ma, Wang và Fang [3] đã phân tích cách khung phát triển đổi mới này góp phần nâng cao hiệu quả tăng trưởng xanh (green development efficiency - GDE)—một chỉ số đo lường khả năng của một đô thị trong việc đạt tăng trưởng kinh tế đồng thời giảm thiểu ô nhiễm và bảo tồn tài nguyên. (shrink)

Soil is the foundation of terrestrial life, sustaining agriculture, filtering water, storing carbon, and supporting biodiversity. Yet, according to a comprehensive global review by Smith et al. [2], the world’s soils are facing a silent but accelerating crisis. Approximately one-third of global soils are moderately to highly degraded, and in most regions, the situation is worsening rather than improving.

As climate risks mount—particularly in low-lying coastal regions such as Miami-Dade County—governments and communities are increasingly investing in adaptation infrastructure to mitigate the effects of sea level rise, flooding, and storm surge [2-4]. A recent study by Kelly and Molina [5] provides rigorous empirical evidence on the economic returns of these efforts, focusing on how such infrastructure influences nearby property values.

Bằng cách làm sáng tỏ những điểm đồng thuận và khác biệt trong nhận thức của các bên liên quan, các đánh giá đó giúp phát triển các chiến lược truyền thông và quản lý phù hợp với xã hội hơn.

As climate concerns reshape construction practices, a recent study assesses the potential of reusing precast concrete elements (PCEs) in Sweden’s residential buildings to reduce embodied carbon—the emissions generated across a product’s lifecycle [2]. Through a combination of life cycle assessment (LCA) and material flow analysis (MFA) [3,4], the research evaluates whether circular economy strategies such as reuse and recycling can meaningfully curb carbon emissions at the national scale.

Khi hạ tầng thích ứng thể hiện rõ khả năng bảo vệ trước các rủi ro khí hậu, nó không chỉ đảm bảo an toàn không gian vật lý mà còn củng cố ổn định kinh tế và niềm tin cộng đồng.

Tại vùng núi Kilimanjaro của Tanzania, phụ nữ Chagga duy trì một mối quan hệ sâu sắc và đa chiều với thiên nhiên—một mối quan hệ vượt xa giá trị vật chất hay lợi ích kinh tế đơn thuần.

Punctuation has so far attracted attention within the linguistics community mostly from a syntactic perspective. In this paper, we give a preliminary account of the information-based aspects of punctuation, drawing our points from assorted, naturally occurring sentences. We present our formal models of these sentences and the semantic contributions of punctuation marks. Our formalism is a simplified analogue of an extension --- due to Nicholas Asher --- of Discourse Representation Theory.

We take em-dash as our sample punctuation mark and examine its usage from a discourse perspective, using sentences from well-known corpora. We particularly comment on how dashes can give hints on information structure, focus, and anaphora. Throughout the paper Discourse Representation Theory is used as a framework.

Some recent studies in computational linguistics have aimed to take advantage of various cues presented by punctuation marks. This short survey is intended to summarise these research efforts and additionally, to outline a current perspective for the usage and functions of punctuation marks. We conclude by presenting an information-based framework for punctuation, influenced by treatments of several related phenomena in computational linguistics.