The current COVID-19 pandemic and the previous SARS/MERS outbreaks of 2003 and 2012 have resulted in a series of major global public health crises. We argue that in the interest of developing effective and safe vaccines and drugs and to better understand coronaviruses and associated disease mechenisms it is necessary to integrate the large and exponentially growing body of heterogeneous coronavirus data. Ontologies play an important role in standard-based knowledge and data representation, integration, sharing, and analysis. Accordingly, we initiated the (...) development of the community-based Coronavirus Infectious Disease Ontology in early 2020. -/- As an Open Biomedical Ontology (OBO) library ontology, CIDO is open source and interoperable with other existing OBO ontologies. CIDO is aligned with the Basic Formal Ontology and Viral Infectious Disease Ontology. CIDO has imported terms from over 30 OBO ontologies. For example, CIDO imports all SARS-CoV-2 protein terms from the Protein Ontology, COVID-19-related phenotype terms from the Human Phenotype Ontology, and over 100 COVID-19 terms for vaccines (both authorized and in clinical trial) from the Vaccine Ontology. CIDO systematically represents variants of SARS-CoV-2 viruses and over 300 amino acid substitutions therein, along with over 300 diagnostic kits and methods. CIDO also describes hundreds of host-coronavirus protein-protein interactions (PPIs) and the drugs that target proteins in these PPIs. CIDO has been used to model COVID-19 related phenomena in areas such as epidemiology. The scope of CIDO was evaluated by visual analysis supported by a summarization network method. CIDO has been used in various applications such as term standardization, inference, natural language processing (NLP) and clinical data integration. We have applied the amino acid variant knowledge present in CIDO to analyze differences between SARS-CoV-2 Delta and Omicron variants. CIDO's integrative host-coronavirus PPIs and drug-target knowledge has also been used to support drug repurposing for COVID-19 treatment. -/- CIDO represents entities and relations in the domain of coronavirus diseases with a special focus on COVID-19. It supports shared knowledge representation, data and metadata standardization and integration, and has been used in a range of applications. (shrink)

COVID-19 often manifests with different outcomes in different patients, highlighting the complexity of the host-pathogen interactions involved in manifestations of the disease at the molecular and cellular levels. In this paper, we propose a set of postulates and a framework for systematically understanding complex molecular host-pathogen interaction networks. Specifically, we first propose four host-pathogen interaction (HPI) postulates as the basis for understanding molecular and cellular host-pathogen interactions and their relations to disease outcomes. These four postulates cover the evolutionary dispositions involved (...) in HPIs, the dynamic nature of HPI outcomes, roles that HPI components may occupy leading to such outcomes, and HPI checkpoints that are critical for specific disease outcomes. Based on these postulates, an HPI Postulate and Ontology (HPIPO) framework is proposed to apply interoperable ontologies to systematically model and represent various granular details and knowledge within the scope of the HPI postulates, in a way that will support AI-ready data standardization, sharing, integration, and analysis. As a demonstration, the HPI postulates and the HPIPO framework were applied to study COVID-19 with the Coronavirus Infectious Disease Ontology (CIDO), leading to a novel approach to rational design of drug/vaccine cocktails aimed at interrupting processes occurring at critical host-coronavirus interaction checkpoints. Furthermore, the host-coronavirus protein-protein interactions (PPIs) relevant to COVID-19 were predicted and evaluated based on prior knowledge of curated PPIs and domain-domain interactions, and how such studies can be further explored with the HPI postulates and the HPIPO framework is discussed. (shrink)

The behavior of macroeconomic indicators (reflecting the development of both the national economy as a whole and that of individual economic sectors) testifies to the low current efficiency of the functioning of economic entities in the context of economic activities. This in turn necessitates scientific substantiation of developing and introducing theoretical and methodological recommendations to ensure innovative development of the country. One of the most effective ways to practically implement this task is to substantiate methods for quantitative assessment of potential (...) in the context of economic activities. The practical value of applying these methods is that the results of the integrated assessment of potential can be used as a criterion for the priority development of certain economic sectors or economic activities. (shrink)

Монографія "Проблеми та перспективи розвитку системи вищої освіти в сучасному суспільстві" присвячена висвітленню особливостей функціонування сучасної вищої освіти, що виникають під впливом сучасних викликів у VUCA-світі, а також – визначенню перспектив подальшого розвитку вищої освіти. Особливу увагу авторам монографії потрібно приділяти вивченню тих умов реформування вищої освіти, які забезпечать сталий та результативний розвиток майбутніх фахівців. Автори колективної монографії дослідили комплекс нагальних проблем вищої освіти в Україні та за кордоном; визначили шляхи їх вирішення в умовах сучасних викликів на тлі трансформаційних змін (...) у суспільстві. Це, у свою чергу, вплинуло на побудову логічної структури монографії. У першому розділі монографії "Врядування у системі вищої освіти України" висвітлено проблеми ефективного управління в сучасних університетах, а також перехід від управління до врядування у закладах вищої освіти та фактори, що сприяють цьому процесу. Розглянуто український досвід щодо участі студентів у діяльності університетів. У другому розділі "Розвиток потенціалу університетів: від теорії до практики" автори вивчають фактори, які впливають на розвиток ЗВО. Особлива увага приділяється вивченню розвитку наукового-педагогічного персоналу та впровадженню інноваційних технологій у розвиток працівників закладів вищої освіти. У третьому розділі «Забезпечення якості вищої освіти: європейський та український досвід» увагу авторів монографії зосереджено на вивченні сучасних підходів до оцінювання студентів та аналізі стейкхолдерів забезпечення якості системі вищої освіти в Україні та в ЄС. (shrink)

Ông Ban Ki-moon, cựu Tổng thư ký Liên hợp quốc hiện đang đóng vai trò Chủ tịch Global Center on Adaptation (GCA), mới có xác nhận tại Africa Climate Summit diễn ra ở Nairobi, về nguy cơ tình trạng thiếu thốn tài chính sẽ ngăn cản những tiến bộ tiếp theo, thậm chí đe dọa cả những kết quả tích cực về bảo tồn sinh thái đã đạt được, tại Châu Phi.

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen Giap, Dao The (...) Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)

It is hardly a novel claim that the work of Ursula K. Le Guin (1929–2018) contains influences from philosophical Daoism, but I argue that this influence has yet to be fully understood. Several scholars criticize Le Guin for misrepresenting Daoist ideas as they appear in ancient Chinese philosophical texts, particularly the Dao De Jing and the Zhuangzi. While I have sympathy for this charge, especially as it relates to Le Guin’s translation of the Dao De Jing, I argue that it (...) fails to understand the extent to which her fiction contains her own philosophical development of Daoist ideas. Looking at some of her most influential works (e.g., The Left Hand of Darkness, The Dispossessed, The Lathe of Heaven, A Wizard of Earthsea, etc.), I suggest that Le Guin’s fiction is better seen as a refocusing of Daoist concepts such as complementary contrasts and non-action (wu wei) in the contexts of modern feminism, modern anarchism, science fiction, and fantasy. Le Guin was not trying to represent ancient Daoism as a scholar. Rather, she was trying to reimagine Daoism as a creative artist and philosopher in her own right. This way of viewing Le Guin’s work does not fully exorcise the specter of the possibility of Orientalist cultural appropriation, but it does make the issue more complex in a way that can deepen further conversations. To what extent can an artist be guilty of misrepresentation if representation was not, strictly speaking, her goal? I end with a brief reflection on what is perhaps the deepest philosophical lesson of Le Guin’s work: everything is more complicated than it first appears. On that note, the present article is an attempt not just to do philosophy about Le Guin, but to do philosophy in a Le Guinian fashion, which requires rethinking the metaphor of combat that guides much academic philosophy today. (shrink)

Recent studies have demonstrated neural overlap between resting state activity and self-referential processing. This “rest-self” overlap occurs especially in anterior cortical midline structures like the perigenual anterior cingulate cortex (PACC). However, the exact neurotemporal and biochemical mechanisms remain to be identified. Therefore, we conducted a combined electroencephalography (EEG)-magnetic resonance spectroscopy (MRS) study. EEG focused on pre-stimulus (e.g., prior to stimulus presentation or perception) power changes to assess the degree to which those changes can predict subjects’ perception (and judgment) of subsequent (...) stimuli as high or low self-related. MRS measured resting state concentration of glutamate, focusing on PACC. High pre-stimulus (e.g., prior to stimulus presentation or perception) alpha power significantly correlated with both perception of stimuli judged to be highly self-related and with resting state glutamate concentrations in the PACC. In sum, our results show (i) pre-stimulus (e.g., prior to stimulus presentation or perception) alpha power and resting state glutamate concentration to mediate rest-self overlap that (ii) dispose or incline subjects to assign high degrees of self-relatedness to perceptual stimuli. (shrink)

Questo non è un libro perfetto, ma è unico, e se scorri le prime 400 pagine o giù di lì, le ultime 300 (circa 700) sono un buon tentativo di applicare ciò che è noto sul comportamento ai cambiamenti sociali nella violenza e nelle maniere nel tempo. L'argomento di base è: come fa la nostra genetica a controllare e limitare il cambiamento sociale? Sorprendentemente non riesce a descrivere la natura della selezione dei parenti (idoneità inclusiva) che spiega gran parte della (...) vita sociale animale e umana. Egli manca anche (come quasi tutti) manca di un quadro chiaro per descrivere la struttura logica della razionalità (termine preferito di John Searle) che preferisco chiamare la Psicologia descrittiva del Pensiero dell'Ordine Superiore (DPHOT). Avrebbe dovuto dire qualcosa sui molti altri modi di abusare e sfruttare le persone e il pianeta, dal momento che questi sono ora molto più gravi da rendere quasi irrilevanti altre forme di violenza. Estendere il concetto di violenza per includere leconseguenze globali a lungoterminedella replicazione dei geni diqualcuno, e avere una comprensione della natura di come funziona l'evoluzione (cioè la selezione dei parenti) fornirà una prospettiva molto diversa sulla storia, gli eventi attuali e come le cose probabilmente andranno nei prossimi centinaia di anni. Si potrebbe iniziare notando che la diminuzione della violenza fisica nel corso della storia è stata abbinata (e resa possibile) dallo stupro spietato in costante aumento del pianeta (cioè dalla distruzione del futuro del proprio discendente).’ Pinker (come la maggior parte delle persone) è spesso distratto dalle superficialità della cultura quando è la biologia che conta. Guarda le mie recenti recensioni di Wilson 'The Social Conquest of Earth' e 'SuperCooperators' di Nowak e Highfield qui e in rete per un breve riassunto della vacuità del 'vero altruismo'(selezione di gruppo), e l'operazione di selezione dei parenti e l'inutilità e la superficialità di descrivere il comportamento in termini culturali. Questo è il classico problema della natura/nutrimento e la natura vince nutrita --infinitamente. Ciò che conta veramente è la violenza fatta sulla terra dall'incessante aumento della popolazione e della distruzione delle risorse (a causa della medicina e della tecnologia e della repressione dei conflitti da parte della polizia e dei militari). Circa 200.000 persone in più al giorno (un altro Las Vegas ogni 10 giorni, un'altra Los Angeles ogni mese), le 6 tonnellate o giù di lì di pisolino che vanno in mare / persona / anno – circa l'1% del totale del mondo che scompare ogni anno, ecc. significa che se qualche miracolo accadrà la biosfera e la civiltà crollerà in gran parte durante i prossimi due secoli, e ci sarà fame, violenza e violenza di ogni tipo su scala impressionante. Le maniere, le opinioni e le tendenze delle persone a commettere atti violenti non hanno alcuna importanza a meno che non possano fare qualcosa per evitare questa catastrofe, e non vedo come ciò accadrà. Non c'è spazio per gli argomenti, e nessun punto sia (sì io sono un fatalista), quindi mi limiterò a fare alcuni commenti come se fossero fatti. Non immaginate di avere un'informazione personale nel promuovere un gruppo a spese degli altri. Io sono 78, nonhanno discendenti e non hanno parenti stretti e non si identificano con alcun gruppo politico, nazionale o religioso e considerano quelli a cui appartengo di default come ripugnanti come tutti gli altri. I genitori sono i peggiori nemici della vita sulla Terra e, tenendo la vista generale delle cose, le donne sono violente come gli uomini se si considera il fatto che la violenza delle donne (come la maggior parte di quella fatta dagli uomini) è in gran parte fatta al rallentatore, a distanza nel tempo e nello spazio e per lo più effettuata per procura dai loro discendenti e dagli uomini. Sempre più spesso, le donne portano figli indipendentemente dal fatto che abbiano un compagno e l'effetto di impedire a una donna di riprodursi è in media molto maggiore dell'arresto di un uomo, poiché sono il collo di bottiglia riproduttivo. Si può ritenere che le persone e la loro prole meritino riccamente qualsiasi miseria arrivi la loro strada e (con rare eccezioni) i ricchi e famosi sono i peggiori trasgressori. Meryl Streep o Bill Gates o J.K Rowling e ognuno dei loro figli può distruggere 50 tonnellate di suolo ogni anno per generazioni nel futuro, mentre un contadino indiano e il suo possono distruggere 1 tonnellata. Se qualcuno nega che va bene, e ai loro discendenti dico "Benvenuti all'inferno sulla Terra" (WTHOE). Oggi l'accento è sempre posto sui diritti dell'uomo, ma è chiaro che se si vuole che la civiltà abbia una possibilità, le responsabilità umane devono sostituire i diritti umani. Nessuno ottiene diritti senza essere un cittadino responsabile e la prima cosa che ciò significa è ladistruzione ambientalemi nimal. La responsabilità più fondamentale non è quella dei bambini a meno che la vostra società non vi chieda di produrli. Una società o un mondo che permette alle persone di allevare a caso sarà sempre sfruttato dai geni egoisti fino a quando non crolla (o raggiunge un punto in cui la vita è così orribile che non vale la pena di vivere). Se la società continua a mantenerei diritti umani come primari, ai loro discendenti si può dire con fiducia "WTHOE". Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'Talking Monkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019) . (shrink)

Ce n’est pas un livre parfait, mais il est unique, et si vous écrémez les 400 premières pages ou plus, les 300 dernières (sur quelque 700) sont une assez bonne tentative d’appliquer ce qui est connu sur le comportement aux changements sociaux de la violence et des manières au fil du temps. Le sujet fondamental est le suivant : comment notre génétique contrôle-t-elle et limite-t-elle le changement social ? Étonnamment, il ne parvient pas à décrire la nature de la sélection (...) des parents (fitness inclusif) qui explique une grande partie de la vie sociale animale et humaine. Il n’a pas non plus (comme presque tout le monde) un cadre clair pour décrire la structure logique de la rationalité (LSR—terme préféré de John Searle) que je préfère appeler la psychologie descriptive de la pensée de haut ordre (DPHOT). Il aurait dû dire quelque chose sur les nombreuses autres façons d’abuser et d’exploiter les gens et la planète, car ceux-ci sont maintenant beaucoup plus graves que de rendre d’autres formes de violence presque hors de propos. Étendre le concept de violence pour inclure les-conséquences mondiales à long terme de la réplication des gènes de quelqu’un, et avoir une compréhension de la nature de la façon dont fonctionne l’évolution (c.-à-d., la sélection des parents) fournira une perspective très différente sur l’histoire, les événements actuels, et comment les choses sont susceptibles d’aller dans les quelques centaines d’années. On pourrait commencer par noter que la diminution de la violence physique au cours de l’histoire a été compensée (et rendue possible) par le viol sans pitié de la planète (c’est-à-dire par la destruction par les gens de l’avenir de leur propre descendant). Pinker (comme la plupart des gens la plupart du temps) est souvent distrait par les superficialités de la culture quand c’est la biologie qui compte. Voir mes critiques récentes de Wilson 'The Social Conquest of Earth' et Nowak and Highfield’s 'SuperCooperators' ici et sur le net pour un bref résumé de la vacuité de «véritable altruisme»(sélection de groupe), et le fonctionnement de la sélection des parents et l’inutilité et la superficialité de décrire le comportement en termes culturels. C’est la question classique de la nature/nourrir et la nature l’emporte nourrir - infiniment. Ce qui importe vraiment, c’est la violence faite à la terre par l’augmentation incessante de la population et de la destruction des ressources (en raison de la médecine et de la technologie et de la répression des conflits par la police et l’armée). Environ 200.000 personnes de plus par jour (un autre Las Vegas tous les 10 jours, un autre Los Angeles chaque mois), les 6 tonnes ou plus de la base va dans la mer / personne / année - environ 1% du total du monde disparaissant chaque année, etc. signifie que si un miracle se produit la biosphère et la civilisation va largement s’effondrer au cours des deux prochains siècles, et il y aura la famine, la misère et la violence de tous les types. Les manières, les opinions et les tendances des gens à commettre des actes de violence ne sont d’aucune pertinence à moins qu’ils ne puissent faire quelque chose pour éviter cette catastrophe, et je ne vois pas comment cela va se produire. Il n’y a pas de place pour les arguments, et aucun point non plus (oui je suis un fataliste), donc je vais juste faire quelques commentaires comme s’ils étaient des faits. N’imaginez pas que j’ai un intérêt personnel dans la promotion d’un groupe au détriment des autres. J’ai 78, n’ont pas de descendants et pas de proches parents et ne s’identifient à aucun groupe politique, national ou religieux et considèrent ceux que j’appartiens par défaut aussi répugnant que tout le reste. Les parents sont les pires ennemis de la vie sur Terre et, compte tenu de la vue générale des choses, les femmes sont aussi violentes que les hommes quand on considère le fait que la violence des femmes (comme la plupart de celle faite par les hommes) se fait en grande partie au ralenti, à une distance dans le temps et l’espace et la plupart du temps effectuée par procuration -par leurs descendants et par les hommes. De plus en plus, les femmes portent des enfants, qu’elles aient un compagnon ou non et que l’effet d’empêcher une femme de se reproduire est en moyenne beaucoup plus important que d’arrêter un homme, car ils constituent le goulot d’étranglement reproducteur. On peut considérer que les gens et leur progéniture méritent richement toute la misère vient leur chemin et (à de rares exceptions près) les riches et les célèbres sont les pires délinquants. Meryl Streep ou Bill Gates ou J.K Rowling et chacun de leurs enfants peuvent détruire 50 tonnes de terre d’o re plus chaque année pendant des générations dans l’avenir, tandis qu’un fermier indien et son peut détruire 1 tonne. Si quelqu’un nie que c’est très bien, et à leurs descendants, je dis "Bienvenue à l’enfer sur Terre"(WTHOE). Aujourd’hui, l’accent est toujours mis sur les droits de l’homme, mais il est clair que si la civilisation doit avoir une chance, les responsabilités humaines doivent remplacer les droits de l’homme. Personne n’obtient des droits sans être un citoyen responsable et la première chose que cela signifie est la destruction de l’environnement minimal. La responsabilité la plus fondamentale n’est pas les enfants à moins que votre société vous demande de les produire. Une société ou un monde qui permet aux gens de se reproduire au hasard sera toujours exploité par des gènes égoïstes jusqu’à ce qu’il s’effondre (ou atteint un point où la vie est si horrible qu’il ne vaut pas la peine de vivre). Si la société continue à maintenir les droits de l’homme comme primaires, à leurs descendants, on peut dire avec confiance "WTHOE". Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deuxemssyst peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir «Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 3e ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

This paper examines Aristotle’s vocabulary of pain, that is the differences and relations of the concepts of pain expressed by synonyms in the same semantic field. It investigates what is particularly Aristotelian in the selection of the pain-words in comparison with earlier authors and specifies the special semantic scope of each word-cluster. The result not only aims to pin down the exact way these terms converge with and diverge from each other, but also serves as a basis for further understanding (...) Aristotle’s philosophical conception of pain. (shrink)

I propose a dynamic causal approach to characterizing the notion of a mechanism. Levy and Bechtel, among others, have pointed out several critical limitations of the new mechanical philosophy, and pointed in a new direction to extend this philosophy. Nevertheless, they have not fully fleshed out what that extended philosophy would look like. Based on a closer look at neuroscientific practice, I propose that a mechanism is a dynamic causal system that involves various components interacting, typically nonlinearly, with one another (...) to produce a phenomenon of interest. (shrink)

The debate over the value of pleasure among Eudoxus, Speusippus, and Aristotle is dramatically documented by the Nicomachean Ethics, particularly in the dialectical pros-and-cons concerning the so-called argument from contraries. Two similar versions of this argument are preserved at EN VII. 13, 1153b1–4, and X. 2, 1172b18–20. Many scholars believe that the argument at EN VII is either a report or an appropriation of the Eudoxean argument in EN X. This essay aims to revise this received view. It will explain (...) why these two arguments differ in premises, contents and purposes, and why these distinctions matter for a proper assessment of Aristotle’s understanding of pleasure and pain in general and his dialectical art in particular. (shrink)

Với doanh nghiệp, lợi nhuận là mục đích quan trọng nhưng theo đuổi lợi nhuận không đồng nghĩa với việc bỏ qua các chuẩn mực, giá trị, nguyên tắc hoạt động cũng như chất lượng sống của cộng đồng. Tài năng và đạo đức phải luôn song hành. Chỉ khi doanh nghiệp tạo thương hiệu - danh tiếng của mình dựa trên đạo đức kinh doanh, dựa trên sự tôn trọng những giá trị đạo đức của cộng đồng, những chuẩn (...) mực của xã hội thì doanh nghiệp đó mới có thể thành công bền vững. (shrink)

Nearly thirty years ago, Robert Alexy in his book The Concept and Validity of Law as well as in other early articles raised non-positivistic arguments in the Continental European tradition against legal positivism in general, which was assumed to be held by, among others, John Austin, Hans Kelsen and H.L.A. Hart. The core thesis of legal positivism that was being discussed among contemporary German jurists, just as with their Anglo- American counterparts, is the claim that there is no necessary connection (...) between law and morality. Robert Alexy has argued, however, that the law, besides consisting conceptually of elements of authoritative issuance and social efficacy, necessarily lays a claim to substantial correctness, which is derived from analytical arguments. Furthermore, if this claim to substantial correctness necessarily requires the incorporation of moral elements into law, then the ‘necessary connection thesis’, as defended by non-positivism, can be justified. Some of the most significant objections to this sort of claim, stemming from the Anglo-American world, are those introduced by Joseph Raz. In his ‘Reply’ to Robert Alexy, Raz raises at least three interesting criticisms, including, first, the ambiguity of ‘legal theory in the positivistic tradition’, second, the indeterminate formulations of the ‘separation thesis’, and, third, the necessary claim of law to legitimate authority as a moral claim. As a point of departure, I will argue that Raz’s three criticisms are misleading. For they do not enhance our understanding of the genuine compatibility or incompatibility between legal positivism and non-positivism. Despite the frequently reformulated theses of legal positivism and the various kinds of opponents responding thereto, the essential divergence between legal positivism and non-positivism was and remains the answer to the question of the relation between law and morality. Furthermore, I will clarify that in the strictest sense there can be three and only three logically possible positions concerning the relation between law and morality: the connection between them is either necessary, or impossible (i. e. they are necessarily separate), or contingent (i. e. they are neither necessarily connected nor necessarily separate). The first position is non-positivistic, while the latter two positions are, indeed, both positivistic, but in different forms: one may be called ‘exclusive’ legal positivism, the other ‘inclusive’ legal positivism. I will continue by showing that these three positions stand to one another in the relation of contraries, not contradictories, and that, taken together, they exhaust the logically possible positions concerning the relation between law and morality, never mind the tradition or authority from which these positions are derived. Raz mentions, however, many changeable formulations of the separation thesis, which even leads him to acknowledge ‘necessary connections between law and morality’. One who is trying to understand legal positivism would no doubt be puzzled by this claim. Nevertheless, I will argue that this is an alternative strategy of legal positivism, and it points to naturalistically oriented view. Although this necessary separation between law and morality, understood naturalistically, strikes one as strengthening the separation, in the end it leads to a weakened notion of necessity. This weakened necessary separation thesis, however, cannot be justified through the so-called claim of the law to legitimate authority, defended by Raz, for it is difficult to answer the question of whether a normally justified but factual authority can gain legitimate authority. Finally, the necessary connection between law and morality in a strong sense can still be justified by the claim of law to correctness, as per Alexy’s argument. (shrink)

The concept of human dignity has been criticized as either too thick or too thin. However, according to the non-positivistic standpoint, the legal normativity of human dignity can be justified and thus strengthened by means of its moral correctness. From the individual perspective, Mencius’ understanding of human dignity as an intrinsic value and Kant’s formula of ‘man as an end in itself’ can be adequately understood based on the differentiation of, as well as the connection between, principium diiudicationis and principium (...) executionis, between will and choice, and between homo phaenomenon and homo noumenon (that is, ‘humanity in the personality’). From the social perspective, since the dual dimensions of the individual and the social person are both fictive constructions, even Radbruch, once as a supporter of social law, has not replaced the concept of ‘legal person’ and, in the post-War period, acknowledges individualistic human dignity as the criterion for applying the famous ‘disavowal formula’. On the one hand, human dignity shows at least a weak normative character, which requires, firstly, balancing between the exercise of state powers and the constitutional review under the guidance of the dual dimensions of man and, secondly, optimization of the principle of human dignity in individual cases. On the other hand, through the necessary connection between the concept of dignity and that of personality, human dignity can exhibit a strong normative character, which unavoidably requires a metaphysical justification. (shrink)

El concepto de dignidad humana ha sido considerado o demasiado denso o demasiado delgado. Sin embargo, desde el punto de vista del no-positivismo, la normatividad jurídica de la dignidad humana puede ser justificada y reforzada por medio de su corrección moral. Desde una perspectiva individual, la comprensión de Mencio sobre la dignidad humana como un valor intrínseco y el imperativo categórico de Kant (el ser humano como un fin en sí mismo) podrían ser adecuadamente comprendidos con base en la diferencia (...) (así como la conexión) entre el principium diiudicationis y el principium executionis, entre voluntad y “elección”; así como entre homo phaenomenon y homo noumenon (es decir, humanidad en la persona de los seres humanos). Desde una perspectiva social, las dimensiones del individuo y la persona social son construcciones ficticias; inclusive Radbruch -alguna vez defensor del derecho social- no remplazó el concepto de “persona jurídica” y, en el periodo de posguerra, reconoció la dignidad humana individual como el criterio para aplicar su famosa “fórmula de Radbruch". Por una parte, la dignidad humana muestra cuando menos un carácter normativo débil, el cual requiere, primero, ponderar entre el ejercicio de los poderes estatales y el control de constitucionalidad bajo la guía de la dimensión dual del ser humano y, segundo, la optimización del principio de la dignidad humana en casos particulares. Por otra, a través de la conexión necesaria entre el concepto de dignidad y personalidad, la dignidad humana puede exhibir un carácter normativo fuerte, el cual requiere inevitablemente una justificación metafísica. (shrink)

Die Disziplin, die als „Juristische Methodenlehre“ bezeichnet wird, ist gegenwärtig chinesischen Juristen nicht fremd, sie stammt aber ursprünglich aus dem deutschen Sprachraum. In der Literatur finden sich auch verwandte Ausdrücke wie „Juristische Methodologie“, „Juristische Methodik“ bzw.„Methodenlehre der Rechtswissenschaft“. Seit Anfang des 21. Jahrhunderts wurde ihre Rezeption in China durch zwei Übersetzungen gekennzeichnet, nämlich die „rechtswissenschaftliche Methodenlehre“ (faxue fangfalun) und die „rechtliche Methodenlehre“ (falü fangfalun). Neben der herkömmlichen Methodenlehre entwickelte sich auch eine jüngere Theorie der juristischen Argumentation, die die weltweite Aufmerksamkeit (...) sogar außerhalb Deutschlands auf sich lenken konnte und deren Bestand in China einen ganz selbständigen Abschnitt verdient. Als Hintergrund dafür soll von vornherein ein Blick auf die Entwicklungen der chinesischen Rechtstheorie und Rechtsphilosophie nach 1978 und demzufolge auf die Entstehung der Methodenfrage in der chinesischen Rechtswissenschaft geworfen werden. (shrink)

Against the background of revolutionary digital technologies, mobile learning and the crisis of conventional paradigms in mass societies, the present study shows how innovative and multidisciplinary research capable of both observing and interpreting reality as well as consolidating a pedagogical model open to intercultural dialogue with faith and ethics will allow different cultures to re-appropriate the scientific, pedagogic, ethical and linguistic methodologies necessary for the formation of the ‘human being’. The post-modern condition of the ‘liquid society’, where only transient values (...) are given, with the consequence of uncertainty and dissatisfaction, is the right time to return to the true moral values, i.e. those described by the classical philosophy and the Christian religion that fully realize the human being. This inspiration enables Pedagogy to overcome the uncertainties that afflict subjects in education; overcome the absence of languages and shared ethics; overcome the paroxysmal defense of freedom of thought and action; respond to the lack of model teachers who can have a positive influence on their students; discourage marked and more widespread individualism. (shrink)

The theory of vortices seems to contradict Descartes’s willingness to accept in physics only “principles also accepted in mathematics.” We show that this cosmological theory is on the contrary consistent with the Cartesian mathematical norm – explaining phenomena only by the properties that bodies have in common with mathematical objects – and partly implied by the thesis according to which the essence of matter consists of extension – circular motion being the only one allowing movement in a world saturated by (...) a homogeneous extension. In this respect, the incoherence of the Principles of Philosophy resides rather in the gap between the claim to have “proved by mathematical demonstration” and in the fact that, to pass from the level of general principles to that of cosmology, Descartes sets up a series of auxiliary hypotheses concerning the genesis of the world. (shrink)

This paper reexamines Theophrastus’ Metaphysics 11a18–26, an obscure testimony about Speusippus, the second head of the Platonic Academy. As opposed to the traditional interpretation, which takes this passage as Theophrastus’ polemic against Speusippus’ doctrine of value, I argue that he here dialectically takes advantage of, rather than launches an attack on, the Platonist. Based on this new reading, I further propose a revision and a reassessment of the ‘gloomy metaphysics’ of Speusippus which will shed new light on his ethics.

The history of European civilization is a clear evidence of cultural split into two parts: scientific-technical and humanitarian, which are determined by two types of thinking – mind and intellect. The development of natural and technical sciences, which are based on reasonable thinking, has resulted in rapid development of techniques and various technologies for the past 500 years. Whereas humanitarian sciences with their intellectual thinking fell behind the demands of time for hundreds of years. The precipice, which occurred between two (...) parts of a single culture, could be surmounted only with the aid of improving humanitarian thinking, moving it up into the position of mind and alongside the development of ethics as a strict theoretical science about morale. This in general outline can be presented with the example of mind-intellect interrelation in the history of antique philosophy and their influence on morale development. Distinguishing feature of ancient Greek philosophy is discovery of mind comprehended not so much as the ability to think but rather as ability to cognize the world from objective, identical for everyone, points of view, as resolution to consider knowledge, received by these means, as the highest instance in debates. Neither religion, nor intellectual subjective opinion of wisdom-fanciers was put into the first place by ancient Greek culture, but rather the knowledge, received in its rational-scientific form and radically different from opinion. However, contemporary humanitarians are unable to see the difference between mind and intellect, as far as their thinking does not exceed the limits of mind. The reason of created thesis is that philosophy yet in ancient times lost the essence of intellectual development trend and gave the way to intellectual thinking. Platon and Socrates had already taken intellect for the manifestation of mind. The last, who made an attempt to ground the difference between these two forms of thinking, was Aristotle who made it possible to identify the laws of formal logic, formulated by him, with laws of mind. Whereas in fact these were the laws of intellectual thinking. Since then humanitarians have not returned to the path of mind, paved by the first Greek Ionic thinkers. While possessing intellectual thinking and getting mixed up in the notions of «intellect» and «mind», caused by logical and causative-effective relations, contemporary humanitarians are unable to lead their sciences out of a dead-end, where ancient Greek philosophy got into after Heraclitus. (shrink)

Starting from the many-world interpretation of quantum mechanics, this work gives a holistic view of consciousness. The entirety is complete and does not possess any particular physical properties or subjective experience. It is the superposition of all possibilities. Its partition, however, gives rise to physical properties and subjective experience simultaneously. They play complementary roles to each other. The latter cannot be conveyed to a third person, and cannot be reduced to the former. It in fact fills the informational gap which (...) is impossible for the former to fill. The casual effect and the privilege of subjective experience are related to the role it plays, which is to identify the subject's self location. (shrink)

The paper explores the influence of greenwash on green trust and discusses the mediation roles of green consumer confusion and green perceived risk. The research object of this study focuses on Taiwanese consumers who have the purchase experience of information and electronics products in Taiwan. This research employs an empirical study by means of the structural equation modeling. The results show that greenwash is negatively related to green trust. Therefore, this study suggests that companies must reduce their greenwash behaviors to (...) enhance their consumers’ green trust. In addition, this study finds out that green consumer confusion and green perceived risk mediate the negative relationship between greenwash and green trust. The results also demonstrate that greenwash is positively associated with green consumer confusion and green perceived risk which would negatively affect green trust. It means that greenwash does not only negatively affect green trust directly but also negatively influence it via green consumer confusion and green perceived risk indirectly. Hence, if companies would like to reduce the negative relationship between greenwash and green trust, they need to decrease their consumers’ green consumer confusion and green perceived risk. (shrink)

This paper aims to clarify Plato’s notions of the natural and the neutral state in relation to hedonic properties. Contra two extreme trends among scholars—people either conflate one state with the other, or keep them apart as to establish an unsurmount- able gap between both states, I argue that neither view accurately reflects Plato’s position because the natural state is real and can coincide with the neutral state in part, whereas the latter, as an umbrella term, can also be realized (...) in a non-natural condition. The clarification of the relation between the two states will shed light on the degree to which Plato admits and constrains the hedonic value for a good human life; further, this will call attention to some (not well explored) parallel thoughts in the medical tradition to which Plato is indebted. (shrink)

Plato’s nephew Speusippus has been widely accepted as the historical person behind the mask of the anti-hedonists in Phlb. 42b–44c. This hypothesis is supported by, inter alia, the link between Socrates’ char- acterization of them as δυσχερεῖς and the frequent references of δυσχέρεια as ἀπορία to Speusippus in Aristotle’s Metaphysics MN. This study argues against assigning any privileged status to Speusippus in the assimilation of δυσχέρεια with ἀπορία. Instead, based on a comprehensive survey of how δυσχερ- words were used in (...) classical antiquity, the semantic shift of δυσχέρεια can be explained in an alternative way. (shrink)

Sẽ có nhiều góc nhìn về định hình chiến lược thời kỳ sau khi Việt Nam vào WTO. Bài viết dưới đây của ông Đặng Lê Nguyên Vũ (Chủ tịch tập đoàn Trung Nguyên, G7 Mart) và ông Vương Quân Hoàng (Nghiên cứu viên cao cấp, Trung tâm Emile Bernheim, Đại học Tổng hợp Brussels) là một ví dụ, mặc dù có thể có nhiều người không đồng tình lắm về xu hướng nhấn mạnh thương mại hơn sản xuất.

This paper connects the hard problem of consciousness to the interpretation of quantum mechanics. It shows that constitutive Russellian pan(proto)psychism (CRP) is compatible with Everett’s relative-state (RS) interpretation. Despite targeting different problems, CRP and RS are related, for they both establish symmetry between micro- and macrosystems, and both call for a deflationary account of Subject. The paper starts from formal arguments that demonstrate the incompatibility of CRP with alternative interpretations of quantum mechanics, followed by showing that RS entails Russellian pan(proto)psychism. (...) Therefore, CRP and RS are mutually supportive. It then provides a unified ontological picture by combining CRP and RS. The challenge faced by CRP, the combination problem, can be resolved by adopting a RS version of quantum mechanics. Technically, this is achieved by a co-consciousness relation capable of explaining the difference between first-person and third-person perspectives. The hierarchical structure of the relation removes any concern on the structural mismatch between the physical and the phenomenal. (shrink)

O presente trabalho apresenta um breve panorama dos resultados parciais de pesquisa acerca de experiências de leitura, iniciadas no curso de Mestrado em Educação e desenvolvida no doutorado em Letras. A partir do estudo de aspectos específicos do mito literário de Don Juan, discute-se a experiência de leitura, enquanto categoria de referência para o processo de formação de leitores. Para tanto, evidenciam-se sentidos nos textos literários selecionados norteadores de outras aberturas para o entendimento tanto do mito literário, em contextos diferenciados, (...) como de experiências de leitura e escrita. A representação do não-leitor pelo mito através da categoria construída com a análise dos dados fornecidos pelo trabalho de campo, “experiências donjuanescas de leitura”, permitiu a reavaliação do valor negativo normalmente dado pela escola aos jovens que não apresentam experiências de leitura de acordo com as expectativas do tipo de leitor idealizado. Acrescente-se ainda que a análise do comportamento de busca no mito sugeriu tomá-lo como uma das possibilidades de tradução de um modo de se relacionar com o conhecimento, evidenciando a vitalidade desse mito literário e do seu estudo para a formação que lida com a Internet na contemporaneidade. (shrink)

This article explores the enduring mysteries of consciousness and the afterlife, two enigmatic topics that have fascinated humanity for ages. Despite extensive scientific efforts, the existence of an afterlife remains unproven, and understanding consciousness remains a significant challenge. The research introduces innovative hypotheses through simple thought experiments with empirical evidence and robust theoretical foundations. It delves into the complexities of consciousness, its relationship with the brain, and the need for interdisciplinary approaches encompassing physics, psychology, and philosophy. Boldly contemplating the probability (...) of a continuous consciousness after death, the study argues that existing evidence strongly supports this idea. Beyond theoretical implications, it envisions practical outcomes, suggesting that insights into these mysteries could enhance human well-being and contribute to a more harmonious world. In summary, this article embarks on a quest to shed light on age-old questions about consciousness and the afterlife. Through fresh methodologies, it aims to provide new perspectives that could reshape our understanding of existence and inspire intellectuals to positive individual and societal advancements. -/- . (shrink)

Purpose: Although psychopathy is characterized by amoral behavior, literature on the association between psychopathy and moral judgment pattern is mixed. Recent evidence suggests that this may be due to the moderation effect of anxiety (Koenigs, Kruepke, Zeier, & Newman, 2011). The current study aims to examine the psychopathy-utilitarian judgment association in college students. Method: In this study, a group of 302 college students completed a moral judgment test involving hypothetical dilemmas. Their psychopathic traits were assessed by the Psychopathic Personality Inventory (...) – Short Form (PPI-SF) (Lilienfeld & Andrews, 1996). Results: Individuals with higher psychopathic traits were more likely to make utilitarian responses to moral dilemmas. Furthermore, the association between utilitarian responses and psychopathy was more salient for the behavioral factor of psychopathy (PPI-II), and this association was mediated by self-reported aggression. However, the moderating effect of anxiety was not found. Conclusions: These results build upon work on utilitarian moral judgment in psychopathic individuals in a non-incarcerated, non-institutionalized sample, and have important implications for the behavioral correc- tion system. (shrink)

The second law of thermodynamics is traditionally interpreted as a coarse-grained result of classical mechanics. Recently its relation with quantum mechanical processes such as decoherence and measurement has been revealed in literature. In this paper we will formulate the second law and the associated time irreversibility following Everett’s idea: systems entangled with an object getting to know the branch in which they live. Accounting for this self-locating knowledge, we get two forms of entropy: objective entropy measuring the uncertainty of the (...) state of the object alone, and subjective entropy measuring the information carried by the self-locating knowledge. By showing that the summation of the two forms of entropy is a conserved and perspective-free quantity, we interpret the second law as a statement of irreversibility in knowledge acquisition. This essentially derives the thermodynamic arrow of time from the subjective arrow of time, and provides a unified explanation for varieties of the second law, as well as the past hypothesis. (shrink)

This article explores the profound impact of Artificial Intelligence (AI) on the realm of religion, exploring the potential for AI to catalyze the birth of new world religions and break the "Solomon's Cycle." Drawing inspiration from King Solomon's timeless declaration, "There is nothing new under the sun," the article examines the challenges faced by new religions in a world dominated by established faiths and traditions. By leveraging the transformative capabilities of AI to inspire creativity, foster cross-cultural dialogue, provide ethical guidance, (...) build virtual communities, and personalize spiritual experiences, individuals are empowered to transcend historical barriers and forge new paths of spiritual exploration. The fusion of AI and human ingenuity holds the promise of birthing diverse, inclusive, and dynamic belief systems that resonate with the complexities of our contemporary world. (shrink)

The numbness and emotional consciousness in front of the evil and suffering produced by a more widespread «communication spectacularized» pose questions and urge to intervene critically in reflection on interpersonal communication and media, to stem as much as possible some tendencies of contemporary culture. This contribution aims to cross transversely knowledge, tradition, and some socio-cultural productions of man (in particular Philosophyand Religion) to identify some critical points, which can be useful in the pedagogical debate. It also pursues the purpose of (...) inspiring a new educational and existential practice in which the progressive development of a more authentically human being is experienced in everyday life of teachers and pupils and can find a new incarnation in different ways and forms of communication. (shrink)

In the complex and problematic context of the contemporary Society, in the time of the digital revolution, of the Mobile Learning and of the crisis of the conventional paradigms of the mass societies, the present study shows how only an innovative and multidisciplinary research, – capable of both, observing and interpreting the reality as well as of consolidating a pedagogic model open to the inter-culture and to the dialogue with the faith and the ethics –, allows the world of the (...) culture to reappropriate of the scientific, pedagogic, ethic and linguistic contents that are necessary for the integral formation of the ‘human being’. Interesting and worthy of consideration appears the contribution offered by the Catholic Faith since the times of the Council V atican II until to the current digital era. Such a contribution was made possible thanks to the support of the new technologies that are utilized with the objective of proposing to the contemporary man a moral culture without which the integral education of the ‘human being’ is not possible. (shrink)

We propose a novel interpretation of consciousness and an enlarged definition of locality, which provide a solution to the problem of the consistency of measurements in quantum mechanics: consciousness is a characteristics of the Universe as a whole. Besides its physical consequences, this interpretation has also moral implications: individuality comes out naturally to be just an accident functional to evolution which shaped past and present history through competition, and realizing this fact should enforce cooperation.

Machery et al. presented data suggesting the existence of cross-cultural variation in judgments about the reference of proper names. In this paper, we examine a previously overlooked confound in the subsequent studies that attempt to replicate the results of Machery et al. using East Asian languages. Machery et al. and Sytsma et al. claim that they have successfully replicated the original finding with probes written in Chinese and Japanese, respectively. These studies, however, crucially rely on uses of articleless, ‘bare noun (...) phrases’ in Chinese and Japanese, which according to the linguistic literature are known to be multiply ambiguous. We argue that it becomes questionable whether the extant studies using East Asian languages revealed genuine cross-cultural variation when the probes are reevaluated based on a proper linguistic understanding of Chinese and Japanese bare noun phrases and English definite descriptions. We also present two experiments on native Japanese speakers that controlled the use of ambiguous bare noun phrases, the results of which suggest that the judgments of Japanese speakers concerning the reference of proper names may not diverge from those of English speakers. (shrink)

Background— Although one of the main characteristics of psychopaths is a deficit in emotion, it is unknown whether they show a fundamental impairment in appropriately recognizing their own body sensations during an emotion-inducing task. Method— Skin conductance and heart rate were recorded in 138 males during a social stressor together with subjective reports of body sensations. Psychopathic traits were assessed using the Psychopathy Checklist – Revised (PCL-R) 2nd edition (Hare, 2003). Results— Nonpsychopathic controls who reported higher body sensations showed higher (...) heart rate reactivity, but this verbal-autonomic consistency was not found in psychopathic individuals. This mind-body disconnection is particularly associated with the interpersonal-affective factor of psychopathy. Conclusions— Findings are the first to document this body sensations– autonomic mismatch in psychopaths, and suggest that somatic aphasia the inaccurate identification and recognition of one‘s own somatic states may partly underlie the interpersonal-affective features of psychopaths. (shrink)

Reluctance to adopt mask-wearing as a preventive measure is widely observed in many Western societies since the beginning of the COVID-19 pandemics. This reluctance toward mask adoption, like any other complex social phenomena, will have multiple causes. Plausible explanations have been identified, including political polarization, skepticism about media reports and the authority of public health agencies, and concerns over liberty, amongst others. In this paper, we propose potential explanations hitherto unnoticed, based on the framework of epistemic injustice. We show how (...) testimonial injustice and hermeneutical injustice may be at work to shape the reluctant mask adoption at both the societal and individual levels. We end by suggesting how overcoming these epistemic injustices can benefit the global community in this challenging situation and in the future. (shrink)

L'educazione al bene rappresenta per la pedagogia contemporanea la sfida più ardua e avvincente. Invoca un pensiero libero da pregiudizi e convenzionalismi socio-culturali e la disponibilità a seguire le tracce di sentieri percorribili alla ricerca del vero e del bene comune, lasciate da uomini e donne umanamente credibili della storia antica e più recente. Esige l'umiltà di non sentirsi mai arrivati alla meta, la passione per l'integrale umanità e la coerenza tra fini e mezzi dell'educazione. Reclama il silenzio e una (...) profonda capacità di ascolto della propria e altrui coscienza. Richiede il coraggio dell'inversione di marcia dinanzi ai pericoli e agli errori della conoscenza. Un libro per pedagogisti, filosofi, insegnanti e genitori che tentano di coniugare passato e presente, tradizione e innovazione; in cui si afferma la fiducia incrollabile nell'uomo e nella sua perfettibilità. Per ricercatori e viandanti, in cui si afferma il coraggio di un'educazione nuova, libera, controcorrente, etica, multiculturale e inclusiva, con solidi ancoraggi valoriali, atta a formare un'umanità rinnovata, precorritrice di un'era di giustizia e di pace che, oltre l'orizzonte, già si appresta. (shrink)

La época en la que vivimos se caracteriza por una doble y profunda crisis antropológica y educativa lo que hace que la misión educativa sea particularmente vulnerable. Ésta, entendida como el acompañamiento personal de los alumnos en el proceso de crecimiento, en vista del logro de la capacidad de aplicar los conocimientos y la comprensión y una autonomía de juicio de los alumnos, puede aparecer como un terreno accidentado para caminar. Si además, junto a esto, el objetivo de la educación (...) fuera perseguir una formación integral: humana e intelectual, capaz de formar personalidades maduras y equilibradas, capaces de convivir con los demás en el mundo, nos toparíamos con una aporía aparentemente indestructible. El sabio intenta superar la aporía de la necesidad e imposibilidad de una educación integral del hombre en la posmodernidad y posthumanismo y utiliza la investigación filosófico-pedagógica como recurso para superar esta aporía. La valentía de educar para el bien es el resultado de un itinerario de reflexión e investigación realizado en la doble vía de una profunda teoría filosófico-pedagógica y de una percepción empírica, adquirida a lo largo de relaciones educativas prolongadas y, a veces complejas, vividas en primera persona con los sujetos de la formación. En particular, la práctica educativa de los últimos años parece mostrar cada vez más inequívocamente la urgencia de una renovación de la educación que pase por la fundación de una nueva ciencia de los valores, capaz de encarnarse progresivamente en los pliegues de la historia. Es al mismo tiempo un telos y un imprescindible incipit para el replanteamiento de lo educativo y para superar algunas derivas de la vida contemporánea. (shrink)

In the darkness of difficult times, in the degradation of human nature and in the slumber of consciences, we resolutely affirm with the accuracy of the hermeneutic lógos and the mild gentleness of the óneiro the centrality of the human person within the pedagogical discourse. In the knowledge and care of the dignity, richness and wholeness constitutive of the potential of intentional consciousness we recognize the specific object of educational theory and the safe path to the global empowerment of individual (...) and society. That is why we conceive of tea-ching as a paideia of virtues: that is to say, as a most excellent art to which the whole of existence is to be devoted. That is why our children and pupils are welcomed, loved and accustomed to freely exercise their will and judgment, guided by imagination, enthusiasm, history, great ideals, faith and example, so that their hearts and intelligence learn to recognize, cherish and grow the seeds of hope in a better future. (shrink)

"[L]ove is not merely a contributor - one among others - to meaningful life. In its own way it may underlie all other forms of meaning....by its very nature love is the principal means by which creatures like us seek affective relations to persons, things, or ideals that have value and importance for us. I. The Look of Love.

There is no doubt that custard apple diseases are among the important reasons that destroy the Custard Apple plant and its agricultural crops. This leads to obvious damage to these plants and they become inedible. Discovering these diseases is a good step to provide the appropriate and correct treatment. Determining the treatment with high accuracy depends on the method used to correctly diagnose the disease, expert systems can greatly help in avoiding damage to these plants. The expert system correctly diagnoses (...) Custard Apple disease to make it easier for farmers to find the right treatment based on the appropriate diagnosis. Objectives: A specialized syllable language system was established for the diagnosis of Custard Apple plant disease. (shrink)