Christopher Columbus Langdell has not only damaged the study of law with his three follies: his legal formalism, his redacted appellate case method, and his notion that legal practice taints the professor of law. His three follies have also impaired character development critical for legal actors. This Article focuses on four such critical character traits and virtues impaired by Langdell: (i) imagination, (ii) empathy, (ii) balance, and (iv) integrity. -/- This Article also calls out potential character issues (...) with two professor types inspired by Langdell: (v) the hazing professor who confuses intellectual rigor with intense discomfort and who uses the redacted appellate case method to inflict such discomfort at the expense of better pedagogy, and (vi) the professor without substantial practice experience who is substantially paid to teach what she has never practiced. -/- Agreeing with C.S. Pierce that the best argument is a cable rather than a chain, I end by weaving in a Langdell villanelle. I hope such a cable can help lift Langdell and his follies from legal education and the world. (shrink)

Even if one sees the law as “a self-contained system of legal reasoning” from which we deduce “neutral,” non-political conclusions from “general principles and analogies among cases and doctrines” (including formalist claims that judges simply call “balls and strikes” like umpires in a baseball game), one should still consider certain characteristics of the party making such deductions or calling such “balls and strikes.” [Relevant citations to quoted language are in the Article.] If such decision maker has questionable motivations, lacks (...) proper perspective, does not grasp the flexibility in the concepts in play, does not grasp the restraints on concepts in play, does not follow the proper processes involved, and lacks the detail, courage, and tenacity needed to reach the proper “deduction” or “call,” on the face of things the formalist, too, should have reason to re-examine any “deduction” or “call” by such party. Thus, even the formalist should not deny the critical role of virtue when examining legal analysis, a role belying the notion of law as a "self-contained system of legal reasoning." -/- This Article thus explores basic freedoms and restraints applicable to legal analysis and the role that virtue plays in balancing such freedoms and restraints. Such exploration covers: (i) the origin, nature, and purpose of concepts and categories used in legal analysis; (ii) the experiential nature of the meaning of such concepts and categories used in legal analysis; (iii) the freedoms and restraints applicable to such concepts and categories as a result of either experience or of the concepts or categories themselves; (iv) how workable notions of virtue rightly balance such freedoms and restraints in legal analysis; (v) the distinction between such virtue and skill; (vi) reconceiving the analytically virtuous mean as a proper balance between such applicable freedoms and restraints; and (vii) defining and surveying the particular virtues that lead us to such proper balance and thus to good legal analysis. My hope is that lawyers and law schools in their curricula will follow such explorations as well in a quest to better understand legal analysis and how to teach and perform it well. (shrink)

This article maintains that the so-called theory-practice divide in legal education is not only factually false but semantically impossible. -/- As to the divide's falsity, practitioners have of course performed excellent scholarship and academics have excelled in practice. As to the divide's semantic impossibility, this article examines, among other things: -/- (1) the essential role of experience in meaning, -/- (2) the resulting inseparability of theory and practice in the world of experience, -/- (3) problems the divide shares (...) in common with debunked Cartesian dualism, and -/- (4) modern cognitive psychology’s notions of embodied meaning which further underscore the semantic impossibility of separating theory from practice in the world of experience. -/- Using insights from such examinations, this article also explores implications of a debunked theory-practice divide for, among other things, law school curriculums and law school faculty hiring standards. -/- Keywords: legal education, legal writing, semantics, theory, practice, experience, Charles Sanders Peirce, embodied meaning, cognitive psychology, Cartesian dualism, affordance knowledge, metaphor, George Lakoff, category, humanities, Langdell, pragmatism, semiotics, philosophy. (shrink)

At a House hearing on December 5, 2023, the presidents of three universities—Harvard, MIT, and the University of Pennsylvania—refused to state that certain kinds of hate speech, specifically calls for genocide of Jews, are prohibited on their campuses. The backlash against two of them, Harvard’s Claudine Gay and Penn’s Liz Magill, was swift and devastating; both of them were successfully pressured to resign. Still, while Professors Gay’s and Magill’s responses were widely criticized as tone-deaf, they were legally correct. At many (...) private, and all public, colleges and universities, even the worst hate speech is generally protected unless it is accompanied by aggressive, threatening, or violent conduct. -/- These “demotions” augur even worse consequences, including termination, for less powerful faculty who say the “wrong” thing, in particular statements in support of Trumpism, an increasingly mainstream ideology that stitches together white supremacy, misogyny, a preference for autocracy over democracy, and several phobias—homophobia, Islamophobia, transphobia, and xenophobia. The question I address in this paper is whether these consequences are constitutional at public schools. Whose right is stronger—a public-school teacher’s First Amendment right to express pro-Trumpist sentiments or a public school’s right to maintain a fair, inclusive, and welcoming learning environment? In this article, I argue that the public school has the upper hand here, that it is indeed constitutionally permitted to prohibit political hate speech that contributes to a hostile learning environment. Still, I narrowly limit this prohibition to dehumanizing speech—that is, speech explicitly suggesting that some human beings are “lesser”, intrinsically less valuable, than other human beings. -/- One objection to this position is that public schools may not prohibit any speech, no matter how dehumanizing, because such prohibition amounts to constitutionally impermissible viewpoint discrimination. I argue, however, that viewpoint discrimination is an integral part of education and therefore constitutionally permissible. Education necessarily involves promoting some values over others. These values fall into seven categories: constitutional principles, the humanist virtues, successful character traits and behaviors, knowledge and truth, art and beauty, health (both mental and physical), and social goods (such as justice, peace, and rule of law). (shrink)

Langdellian “science” and its “formalism” ignore ways form permits and even creates freedom of choice. For example, as Wordsworth notes, though the weaver is restricted by what his form of loom can weave, the weaver may nonetheless choose what and how he weaves. Furthermore, the loom creates weaving possibilities that do not exist without it. Such freedom alongside form is often lost on lawyers, judges, and teachers trained primarily in Langdellian redacted appellate cases where “facts” and other framed matters often (...) wrongly appear as simply given. Similarly, in the context of their redacted appellate cases, many current students may only see constraint in IRAC (Issue-Rule-Application-Conclusion) and other thought forms rather than the fastidious freedoms such forms both provide and create. -/- Overlooking such freedoms is not only misleading in itself. It also misses the need to study how such freedoms are and should be exercised. When facts are simply presented as “given” and strategic and other choices go unrecorded and unnoticed in redacted appellate opinions, no thorough analysis of these overlooked subjects can occur. This is extremely troubling since such overlooked subjects are at the very heart of the lawyer’s craft. -/- Attempting to remedy such Langdellian shortcomings, this article explores, among other things, five basic levels of thought and the framing choices in such levels of thought: references, issues, rules, application of rules, and conclusions. Though often merely taken as “given” in redacted appellate opinions, a good grasp of reference assures that parties are in fact talking about the same matter or matters (the “reference”). It also increases the likelihood of ascertaining and properly framing all the relevant “facts” in a manner reasonably and ethically consistent with a client’s real interests. Similarly, focusing on flexibility of issue framing both brings necessary focus on what is important in the reference and, to the extent reasonable and ethical, again increases the likelihood of frames most consistent with a client’s real interests. A good grasp of applicable rules and how to frame and apply them on its face increases the likelihood of representing a client well. A good grasp of conclusions and how to frame and hedge them also does the same. -/- Grasping the multilevel complexities in play at these multiple levels pushes us beyond briefing redacted appellate cases to the much more difficult and stimulating work of exploring and teaching good legal thought at all its levels. Legal writing professors are pioneers in this regard and others in the academy can learn much from them. -/- Keywords: RIRAC, IRAC, CREAC, Reference, Issue, Analysis, Rule, Application, Conclusion, Frame, Framing, Metaphor, Concept, Category, Legal Thought, Legal Analysis, Rhetoric, Langdell, Wordsworth, Form, Formalism, Sonnet, Text. (shrink)

Many wrongly believe that emotion plays little or no role in legal reasoning. Unfortunately, Langdell and his “scientific” case method encourage this error. A careful review of analysis in the real world, however, belies this common belief. Emotion can be cognitive, and cognition can be emotional. Additionally, modern neuroscience underscores the “co-dependence” of reason and emotion. Thus, even if law were a certain science of appellate cases (which it is not), emotion could not be torn from such “science.” -/- (...) As we reform legal education, we must recognize the role of cognitive emotion in law and legal analysis. If we fail to do this, we shortchange law schools, students, and the bar in grievous ways. We shortchange the very basics of true and best legal analysis. We shortchange at least half the universe of expression (the affective half). We shortchange the importance of watching and guarding the true interests of our clients, which interests are inextricably intertwined with affective experience. We shortchange the importance of motivation in law, life, and legal education. How can lawyers understand the motives of clients and other relevant parties without understanding the emotions that motivate them? How can lawyers hope to persuade judges, other advocates, or parties across the table in a transaction without grasping affective experience that motivates them? How can law professors fully engage students while ignoring affective experience that motivates students? Finally, we shortchange matters of life and death: emotions affect health and thus the very vigor of the bar. -/- Using insights from practice, modern neuroscience, and philosophy, I therefore explore emotion and other affective experience through a lawyer’s lens. In doing this, I reject claims that emotion and other affective experience are mere feeling (though I do not discount the importance of feeling). I also reject claims that emotion and other affective experience are necessarily irrational or beyond our control. Instead, such experience is often intentional and quite rational and controllable. After exploring law and affective experience at more “macro” levels, I consider three more specific examples of the interaction of law and emotion: (i) emotion, expression, and the first amendment, (ii) emotion in legal elements and exceptions, and (iii) emotion and lawyer mental health. To provide lawyers and legal scholars with a “one-source” overview of emotion and the law, I have also included an Appendix addressing a number of particular emotions. -/- Keywords: Emotion, Cognitive Emotion, Reason, Logos, Pathos, Legal Analysis, Legal Reasoning, Neuroscience, Philosophy, Persuasion, Rhetoric, Expression, First Amendment, Free Speech, Common Law Murder, Mental Health, NAACP v. McCrory, Anger, Contempt, Disgust, Hate, Malice. (shrink)

The Shadow of God in the Philosopher’s Garden. The Parc de La Villette in Paris in the context of the philosophy of chôra I Bernard Tschumi’s project of the Parc de La Villette could have won the competition and was implemented thanks to the political atmosphere that accompanied the victory of the left-wing candidate in the French presidential elections in 1981. François Mitterand’s revision of the political programme and the replacement of radical reforms with the construction of prestigious architectural objects (...) and urban assumptions in the French capital gave Tschumi a unique opportunity to realise ideas that polemicised with traditional forms of social life, questioned the basic principles of architecture and included architectural work in the philosophical disputes over the issues of metaphysics. Tschumi’s theoretical assumptions put forward during the design of the Parc de La Villette highlighted the questions of conflict between the main components of the project and suggested that the intensification of differences was analogous to Jacques Derrida’s creation of the concept of différance. It was this philosopher who in a special commentary to Derrida’s project also introduced the concept of maintenant, which aimed at demonstrating that the architect’s polemical inclinations remain in a hidden balance with his inclinations to affirmation of architectural principles. During the discussion between Derrida and Peter Eisenman, who was to take part in the design of the Parisian park, the concept of the chôra was also put forward, which in the course of the debate led to an additional confusion of architectural and philosophical problems. II In the period from the Antiquity to the Renaissance, the dialogue Timaeus was the most frequently commented work of Plato. At present, the most frequently discussed is the issue of the chôra included in it, which aroused fascination among philosophers, researchers of rhetoric, religion, feminism, but also architecture. The work on the chôra also influenced the development of the interpretation of the Parc de La Villette, among which the topics related to the beginning and the change were highlighted. In early uses of the word chôra in Greek, as in Homer’s 18th Book of Iliad, it meant both dancing and a place to dance. On this occasion, it can be seen that it is not possible to determine which phenomenon took precedence in the creation of the name. It cannot be denied, however, that the word concerned a specific movement, as if circular and returning to an indefinable beginning. Despite gaining more and more general meanings, the word chôra has retained its connection with the dance of people on the threshing floor, the dance of bees (choros meliton) or the dance of stars (choros astron). In Timaeus, the chôra is a space filled with movement with an effect similar to shaking the sieve to husk the grain: it separates similar elements from the dissimilar ones. The juxtaposition of the Parc de La Villette and the chôra already at this stage leads to the suggestion that the park was treated by the architect as a place of dynamic changes leading to the establishment of new social solutions. In his statements, the architect confirmed that the park was to be a space of new politics and ethics. The book by Julia Kristeva La Révolution du langage poétique contributed to the spread of the belief that works of art can play a role as factors of political revolution. In this work, the author put forward the thesis that the chôra is a kind of space, the character of which has a destructive influence on attempts to conclude language games. The chôra gives beginning to words, but at the same time, by leaving a trace of this beginning it forces us to renew their meanings. The chôra understood in this way, turns out to be an irremovable beginning, to which one has to return all the time. Kristeva found manifestations of the chôra’s activity in avant-garde French poetry, to which she attributed the role of a mediator between criticism of metaphysics and aspirations for social change. The chôra, violating the language, introduces some voids into it, as if traces of the abyss, which direct the consciousness towards understanding the necessity of political changes. The Parc de La Villette was to pursue similar objectives in the city space. In his essays, Tschumi considered the problems of creating spaces that would give rise to a radical democracy. The proposed rebellious spaces should have the characteristics of a void, in which contradictory forces would occur as forms of pure activity. The means of achieving this goal was to concentrate contradictions and make them visible. The Parc de La Villette was supposed to collect differences as indelible and at the same time by showing them it was supposed to raise awareness of the social world as a conglomerate of differences. Saturation of the space of the park with subversive values results from the character of this space suppressed in the consciousness, as well as from the social diversity which has not been taken into account so far. The main contradictions contained in space relate to the division that exists between its presentation as a mental problem and a sensual one. The park was the deliberate creation of a place that transcends such a division and creates a separate space for negotiation between architectural theories and its practical applications. The purpose of the park was to become a place of future events, which would not hide their conflicting character coming from diversity of both space and society. The method of composition usually aimed at achieving a harmonious whole has been replaced by Tschumi with a system of juxtaposition of non-coherent elements or those resulting from variations and transformations. Tschumi did not seek direct influence on politics in the Parc de La Villette, but made room for thinking about the possibilities of the future. He introduced problems rather than showed solutions to them. The task of the park was to put the principles of architecture into a kind of vibration that would inspire users to participate in the new community. III Tschumi believes that the quality of architecture depends on the theoretical factor it contains. Such a view led to the creation of architecture that would achieve visibility and comprehensibility only after its interpretation. On his way to creating such an architecture he took on a purely philosophical reflection on the basic building block of architecture, which is space. In 1975, he wrote an essay entitled Questions of Space, in which he included several dozen questions about the nature of space. The questions he formulated could be regarded as analogous to the situation in the philosophy of the time, in which the interest in questioning the most obvious forms of understanding the world and intellectual categories increased. The research on space is an area common to many fields of natural sciences, humanities and artistic creation, but it also deals with other problems, such as issues of experience. The concept of space-time continuum proposed by Hermann Minkowski drew attention to the identity of time and space with the events taking place. Probably regardless of the postulates of physicists commenting on Albert Einstein’s discoveries, also in philosophy it increased the importance of the concept of the event which became dominant in Martin Heidegger’s latest work Contributions of Philosophy: Of the event. Furthermore, Tschumi’s reflections on space entered into relation with the problem of experience, which aroused the interest of a group of French philosophers trying to assimilate Georges Bataille’s concept of “inner experience”. Both Tschumi and Derrida referred to Bataille because his views could be used not only to modify the concept of the subject, but also to change the understanding of what constitutes the area of architecture. The discussion on experience has led to the recognition that the subject is not sovereign, but actually a form of what is on their outside. Such insights make it possible to treat the area of the Parc de La Villette as existing mainly when it is organised by its users. The decisive features of the park are its assumptions, according to which it is a variety of active void that leads to agreeing new social relations with it. The park does not force to participate in already existing moral or political communities, but tries to move into an unknown future in which the scope of free functioning of individuals will be increased. Doubts about the principles of functioning of the individual self and its discovery as a whole composed of non-coherent parts, as well as its dependence on its own depth full of disordered forces, influenced the understanding of architecture as a set of contradictions whose source is a fundamental void anticipating the empty phenomenal space. The use of this phenomenal void in architecture, as well as the rejection of the whole and unity, had a specific political purpose and drew its inspiration from political analyses. In the Parc de La Villette, metaphysics and politics were brought closer together because the philosophy of void was used to create new conditions for community action. It can be argued that the source of this philosophy was the perception of errors in existing societies dependent on the shortcomings of traditional metaphysics. Spacing (espacement) was one of the key terms in Derrida’s philosophy, which was also combined with the concepts of différance and chôra. The study of the nature of space, especially its transition from the level of pure possibility to the level of sensual phenomenon, also contributes to understanding how well designed space can have an impact on its audience. This explanation is based on Tschumi’s assumption that the space of the Parc de La Villette contradicts the integrating approaches and instead exposes contradictions, but it does so in a way that combines incompatible properties into a single piece of architecture. The specificity of such integration is similar to the invention of a musical phrase, which is an ideological message: moral and political. Such a thesis may raise doubts, however, if both the clearly adopted assumptions and those deduced from the work allow for their logically ordered presentation then to a limited extent it may be assumed that the work has achieved a connection between a specific philosophy of space and its practical application. Derrida combined the problem of spatiality with the problem of transcendental imagination in the philosophy of Immanuel Kant, who in the first version of Critique of Pure Reason assumed that pure imagination precedes the appearance of time and space, even in their transcendental forms. The imagination in such a situation can be described as a factor activating time and space, which indicates what function is played by movement in this activity. This leads us to recognize that the ultra originary source of pure forms of sensual intuition is movement, which in early Greek philosophy was identified with void and its lack of resistance to phenomena occurring in it. Derrida’s philosophy in search of a certain super-transcendental source of time and space pointed to différance which, like void or the chôra, does not have material features or even any other form of being. Différance is the primary cause of the disruption of motionlessness and the introduction of activity into motionless time and space, thus its activity can be described as spacing (espacement). Derrida’s discoveries in this respect are not entirely original, because Georg Wilhelm Friedrich Hegel already pointed out when examining the present that it is primarily a differential relation (differente Beziehung), which, being seemingly neutral, influences the present with supernatural force and makes it unidentifiable with itself. Differente Beziehung must similarly influence the originary space, negating its initial character by multiplying its divisions and expanding its boundaries. Différance acts by revealing contradictions wherever there is apparent undifferentiation. Tschumi, composing the Parc de La Villette as a variety of void and a set of incompatible layers, followed the rules of différance or the chôra: he made void visible together with its saturation with contradictions. If space can be considered to be the result of the activity of difference, such activity has a certain regularity, which influences the behaviour of its observers. Differences or contradictions fall into a certain rhythm, which can be considered a manifestation of transcendent order. The problem is that what can be considered the source of such order, namely the logos or God, is partly disorder and error. According to descriptions contained in Timaeus, the world is a combination of forces that drive to order with forces of erroneous necessity that resounds in every order and forces it to return to disorder. Derrida denied the possibility of understanding différance as a theological value, even if it were a negative or apophatic theology, but no categorical denial could be perfect. The assumption that différance or the chôra are not endowed with any substance properties cannot deny their activity, and thus a certain force. Already since Democritus, philosophy has multiplied the names of such a force and the contradictory variety of its manifestations, never forgetting also the necessity for reason to withdraw from the possibility of giving its correct characteristics. Such a withdrawal may be interpreted as an expression of respect and, in certain situations, as a cult of the force that precedes reasonableness. The Parc de La Villette, which is an artistic divagation about the contradictions and forces behind them, can be considered as a place of their sublimation, and therefore as a variation of the temple of what differs from order and disorder. IV In the texts that presented the theoretical assumptions of the Parc de La Villette, Tschumi used a large number of terms that contradicted not only the traditional principles of composing architecture, but also negated the rules of social order and the foundations of Western metaphysics. Tschumi’s statements, which are a continuation of his leftist political fascinations from the May 1968 revolution, as well as his interest in the philosophy of French poststructuralism and his collaboration with Derrida, prove that terms such as “disruption”, “dissociation”, “disfunction”, “disjunction” and “dispersion” not only referred to architectural problems but also applied to political criticism and the deepest foundations of thinking itself. His collaboration with Derrida manifested itself primarily in the publication La Case Vide: La Villette 1985, in which the architect’s design drawings and texts explaining his concepts related to the Parc de La Villette were accompanied by an extensive essay by Derrida, which included theoretical problems taken up by Tschumi in a philosophical context. Architectural and philosophical issues were also combined during seven discussion meetings organised by Eisenman, invited by Tschumi to collaborate on the design of the Parc de La Villette. Eisenman, who, like Tschumi, invited Derrida to participate in the design of the park and also led to the publication of Chora L Works: Jacques Derrida and Peter Eisenman, in which his ideas were confronted with Derrida’s philosophical text. In this case, Derrida’s essay was not a direct commentary on the architect’s concepts, but rather a reflection on the question of the chôra presented by Plato in Timaeus. During the discussion and in his essay, Derrida pointed out that the chôra is a component of the created world, yet it does not belong to it, but precedes it. The originality of the chôra is so radical that she also precedes all the factors of creating the world, including ideas and the Demiurge. Thus athesis appeared in the metaphysics of the West that the chôra is a form of active abyss, in relation to which all beings are secondary, both those perfect (as ideas or God) and those created, such as the world, things, people or language. This leads to the conclusion that the chôra does not exist, because all existence is a derivative of the chôra. Nor could the chôra be described, since it is a form of developing a space that is preceded by a lack of space characteristic of the chôra. Derrida intended the chôra to be an instance with an exceptional degree of transcendentalism, an anti-metaphysical instance, but also an a-theological one. However, this attempt failed, both in the field of secular philosophy and in the field of theology. Derrida’s characteristics of the chôra to strengthen its transcendentalism and negation of metaphysics had to be expressed in a language that immediately produces new concepts and a new metaphysics that reproduces the categories of the beginning, the origin or the foundation known from earlier philosophical traditions. All forms of criticism of metaphysics are also inspired by negative, apophatic and mystical theology. The undermining of many concepts of permanent meaning and the introduction of new concepts of unstable meaning, characteristic of the philosophy of deconstruction, had many features of originality, but it was directed towards problems whose solutions repeat, with the use of new vocabulary, the findings known in culture since Democritus. Thus, if apophatic philosophy can be regarded as deconstruction avant la lettre, then deconstruction itself in its late versions began to take on the features of a new religion. The exchange of inspiration between theology and deconstruction was manifested in a series of scientific conferences and publications in which Derrida’s philosophical concepts were interpreted within the scope of religious thought. Theological threads began to be found in such concepts of deconstruction as différance or the chôra, while at the same time Derrida himself undertook in his philosophy to study problems such as the Other (L’Autre) or the Impossible (Impossible), which belonged to newer theological traditions. As a consequence of the new problems, the deconstruction became closer to the features of a new religion. Philosophy, at least from Kant’s time, has tried to create a system that would take over from religion the tasks of setting moral and political goals. Similarly, Derrida has directed his interest towards the problems of democracy and ethics, which would enable their renewal. Attempts to create a new religion (cleared of old metaphors), a new community or a new democracy bring problems and threats which may be no less troublesome than the previous systems. All promises of freedom carry with them threats, the greater the more they strive for perfection. The renewal of existential orders, sometimes carried out by means of violent changes, is a certain repetitive feature of human cultures. Deep changes, however, do not protect against the return of both old gods and old demons. Tschumi and Derrida were shaped in their youth by the atmosphere of leftist rebellion against the moral and political limitations of ossified communities and the imperfections of democracy. The ethical theme distinguishes many of their works, including the Parc de La Villette. The opposition to the metaphysical traditions of philosophy and architecture contained in this park was prompted by specific political situations and resulted from bringing political issues to the level of philosophical considerations. Achievements made at the level of pure concepts were then subject to elevation, to a kind of sacralization, which made them religious concepts. The deconstruction reached for the status of the new religion especially when it found its followers and began to generate moral obligations. In the new situation, terms such as the chôra, l’Autre or the Impossible were absolutized and in relation to them a cult and attitude of adoration emerged. The Parc de La Villtette then gained new post-secular meanings, which allow it to be assigned the function of a Temple of Otherness (L’Autre) and Impossible. V In the traditional sense, a work of art creates an illustration of the outside world, or of a certain text or doctrine. Sometimes it is considered that such an illustration is not literal, but is an interpretation of what is visible, or an interpretation of a certain literary or ideological message. It can also be assumed that a work of art creates its own visual world, a separate story or a separate philosophical statement. Parc de La Villette represents the last of these possibilities: it is a philosophical statement that develops the premises derived from poststructuralist philosophies and the philosophy of deconstruction. The uniqueness of its being status, however, is that it does so not only at the level of the theoretical assumptions, but also through its functioning as an active philosophical work. This means that a park is a happening philosophy. Its activity, however, does not refer only to the present tense, but is also an attempt to penetrate the future, all otherness and impossibility. This kind of activity assumes that the work, in a sense, does not yet fully exist, but is also still produced in the processes of its interpretation. The theoretical foundations of the park included texts by Tschumi, in which he questioned traditional ways of creating a work of architecture, postulating in return the use of a long series of negations, which were comparable to the crisis of metaphysics characteristic of contemporary philosophy. It is therefore no coincidence that the publication containing Tschumi’s theoretical text on Parc de La Villette was accompanied by an essay by Derrida developing some of the architect’s concepts. The next step in integrating philosophy into the process of park design was a series of discussions between Eisenman and Derrida, who completely moved the creation of the park into the world of thoughts, without accentuating the need for their realization in the material reality. The main topic of these discussions was the problem of the chôra, which was taken up by later commentators and used to interpret the park as a work in which the philosophy of the beginning is manifested relating to issues of politics, morality and religion. The park was therefore interpreted as a space of invention within the scope of creating new rules of functioning of the community and democracy. Thinking about the political future may, however, exceed the horizon of ordinary expectations. Although philosophical thought is always connected with contemporary problems and metaphysics sometimes intertwines with current politics, yet at the same time the customs of philosophy also include crossing horizons and thinking about absolute otherness and impossibility. Initially, the chôra, différance, absolute otherness (tout autre) and the Impossible were concepts of pure philosophy of atheistic character, but with the further development of the discussion, more and more theological motifs began to emerge. One of the reasons for this phenomenon was the fact that radical negations of all being, which were contemplated in contemporary philosophy (by Heidegger and Derrida, among others), had previously been manifested in negative and apophatic theologies (by Master Eckhart, among others).Also the category of the “Other”, taken from Emmanuel Levinas, was clearly connected with the thought about God. A further reason for connecting the chôra with the theological thought was the interest in the philosophy of deconstruction expressed by some theologians. John Caputo in particular managed to persuade Derrida to participate in discussions on the current status of religion. In the late period of Derrida’s writing, further statements on religious topics appeared. All these reasons led to posing a question about the identity of the chôra and God. Although there were no satisfactory conclusions on this issue, the discussion was also important to create an interpretation of the park as a place of worship. The chôra, representing, according to Plato, the preoriginal emptiness is the place of every beginning, but it turns out that it is not neutral to the being created in it. The chôra deposits itself in every being as an irremovable beginning that interferes with its stability. The chôra, therefore, forces us into a palintropical movement, but it also turns out to be a pure compulsion, an erring necessity and a fundamental force from which, in the human perception, motifs useful to the individual and to the community are extracted. All definitions of this force, including its anthropomorphisation, are formulated in such a way that they allow for building private and collective morality upon them. Such definitions are changed depending on variable political situations. It is difficult to determine whether in the processes of changes in the formulation of “God’s names” any essential value is retained, which is not subject to change. The current definitions of the chôra (God?), which can be found, for example, in the philosophy of Caputo, stress that she is a combination of various and contradictory forces. This characteristic inherits much of Plato’s concept, reminds us of Master Eckhart’s views on Gottheit and, at the same time, is not unfamiliar to Tschumi, whose essays were an apologia of contradictions. The current concept of chôra, transferred into the sphere of politics, is the praise of social diversity and the protection of the difference from the forces of order. In the Parc de La Villette, the future community and democracy were elevated as a system of safe existence of individuals in all their singularity. The park is a temple of a future community in which individual beings have nothing in common. (shrink)

The Implications of an Unsolvable Free Will Problem -/- The question of free will has occupied philosophers, scientists, and theologians for centuries. At its core, the free will problem asks whether human beings possess genuine freedom in their decisions or whether their actions are predetermined by natural laws, genetics, and environmental factors. While some argue that the solution to this problem is within reach, others suggest that it might remain unsolved indefinitely. If the free will problem is never solved, it (...) could have significant implications for our understanding of human nature, morality, law, and societal development. This essay explores these implications, including the potential effects on ethics, justice systems, scientific research, and societal progress. -/- 1. Ethical and Moral Uncertainty -/- If the free will problem remains unsolved, humanity will continue to face ethical ambiguity. Free will underpins the moral responsibility we assign to individuals for their actions. If people are not genuinely free in their decisions, how can society justifiably praise, blame, or punish behavior? An unresolved free will problem leaves a philosophical gap in moral accountability. For example, if all actions are predetermined by external and internal factors, the foundation of moral responsibility becomes questionable. Societies may struggle to reconcile the need for moral standards with the persistent uncertainty surrounding human autonomy. -/- Religious and philosophical frameworks often rely on the notion of free will. Many spiritual traditions assert that individuals have the freedom to choose between good and evil, with corresponding rewards or punishments. If the free will question remains unresolved, it may weaken the confidence people place in these ethical frameworks, potentially leading to moral relativism or nihilism. -/- 2. Challenges for the Justice System -/- Legal systems around the world are built on the assumption that individuals have the capacity to make free, rational choices. If the free will problem is never solved, this foundation may weaken. Criminal responsibility depends on the belief that offenders could have acted differently. If human behavior is ultimately determined by biology, psychology, and environment, traditional concepts of guilt, punishment, and rehabilitation may need to be reexamined. -/- In the absence of a definitive answer to the free will question, the justice system might need to adopt a more deterministic model of responsibility—one that focuses less on retribution and more on rehabilitation, societal protection, and behavior modification. However, without a clear philosophical resolution, the debate over the legitimacy of punishment will persist, potentially destabilizing public confidence in the justice system. -/- 3. Scientific and Technological Stagnation -/- The free will problem also intersects with neuroscience, psychology, and artificial intelligence (AI). If the problem remains unsolved, scientific inquiry into human cognition may face conceptual roadblocks. Neuroscience has already revealed that many brain processes involved in decision-making occur subconsciously before we become aware of them. However, this does not definitively prove or disprove free will. -/- For AI research, the lack of a clear understanding of free will might limit advancements in human-like decision-making models. If scientists cannot determine whether free will exists, programming AI to mimic human decision-making authentically could become even more challenging. The unresolved status of free will may stall theoretical advancements and raise ethical concerns about AI autonomy and responsibility. -/- 4. Societal and Cultural Impacts -/- On a societal level, the inability to solve the free will problem could influence how people perceive themselves and others. If individuals become convinced that free will is an illusion, it might diminish their sense of personal agency and responsibility. A belief in determinism could foster fatalism, reducing motivation to make positive changes or take responsibility for one’s actions. -/- Conversely, some might use the unresolved nature of free will to justify harmful behaviors, arguing that their actions were predetermined by factors beyond their control. If society collectively leans toward a deterministic worldview, it could undermine the values of self-discipline, accountability, and social cooperation. -/- Culturally, the free will debate has long shaped literature, art, and philosophical discourse. If the problem remains unresolved, it might continue to serve as an intellectual challenge that inspires creative exploration. Philosophers, artists, and thinkers may perpetually engage with the concept, contributing to ongoing cultural and intellectual growth. -/- 5. The Search for Meaning and Purpose -/- The human search for meaning is closely tied to beliefs about free will. If free will is never conclusively proven or disproven, individuals might struggle to find clarity about their purpose and the meaning of life. Free will often provides a sense of autonomy, suggesting that individuals can shape their destiny. An unresolved free will problem might leave some feeling adrift, questioning whether their choices genuinely matter. -/- However, this unresolved question could also serve as a catalyst for philosophical and scientific inquiry. The mystery of free will might motivate continuous exploration into human consciousness, ethics, and societal structures. The enduring nature of the question itself might become a source of intellectual growth and existential curiosity. -/- Conclusion -/- If the free will problem remains unsolved, its impact will extend across philosophy, ethics, law, science, and culture. Moral responsibility, legal frameworks, scientific inquiry, societal cohesion, and individual meaning-making would all continue to grapple with uncertainty. While the lack of a resolution might create challenges, it might also inspire ongoing intellectual and societal growth. Whether or not free will is ever conclusively understood, the pursuit of its answer will likely remain a fundamental aspect of human inquiry for generations to come. -/- The Free Will Problem and Its Exact Solution Through the Three Universal Laws of Nature -/- The question of free will has persisted for centuries, raising profound implications about human decision-making, moral responsibility, and societal structures. Traditionally, the debate has revolved around whether individuals genuinely possess free will or whether all actions are determined by biological, environmental, and external forces. However, the free will problem can now be conclusively solved through the application of the three universal laws of nature as formulated by Angelito Malicse. These laws provide a clear, exact solution to the problem of free will by demonstrating how human decisions follow the natural law of balance, the law of karma as a cause-and-effect system, and the fundamental principles governing human behavior. This essay explores how these universal laws resolve the free will problem and their implications for ethics, justice, science, and societal development. -/- 1. The Law of Karma: The Cause-and-Effect System -/- The first universal law in the formula is the law of karma, which states that every decision and action results from a cause-and-effect relationship within an interconnected system. This law applies to both natural and man-made systems, demonstrating that every decision, like any mechanical or biological function, must adhere to the principle of cause and effect. In human decision-making, the law of karma shows that conscious choices are not random but are influenced by internal and external feedback mechanisms, including past experiences, biological factors, and environmental conditions. -/- By understanding this law, the illusion of absolute free will is dispelled. Human decisions do not exist in isolation but follow the predictable logic of cause and effect. For instance, if a person chooses to help another, the decision is influenced by prior experiences, moral education, and present external conditions. Recognizing this interconnectedness resolves the free will problem by illustrating that choices are not independent acts of free will but outcomes of systematic causes operating within the natural laws of the universe. -/- 2. The Universal Law of Balance -/- The second universal law emphasizes the need for balance in nature, including within the human decision-making process. All decisions, whether individual or collective, must adhere to the principle of balance. Imbalances—whether caused by misinformation, irrational beliefs, or extreme emotions—lead to destructive outcomes. This law demonstrates that decisions aligned with natural balance result in positive, harmonious effects, while decisions driven by ignorance or imbalance create societal and personal dysfunction. -/- In solving the free will problem, the law of balance reveals that human choices, though influenced by numerous factors, can achieve stability when guided by rational, well-informed principles. Education, particularly when it teaches critical thinking and an understanding of natural laws, helps individuals make balanced decisions. Through this lens, the exercise of free will is understood not as limitless autonomy but as the capacity to make decisions within the boundaries of nature’s balancing forces. -/- 3. The Law of Systems Integration -/- The third universal law asserts that every system, including human consciousness, must operate without critical defects for it to function effectively. Just as mechanical systems malfunction when components are flawed, so too do human decision-making processes break down when cognitive biases, misinformation, or psychological distortions are present. -/- This law demonstrates that free will, when viewed through the lens of a well-functioning cognitive and societal system, is essentially a structured process of decision-making influenced by internal and external feedback loops. By ensuring that individuals are educated about natural laws and that societal structures minimize cognitive distortions—such as misinformation or dogma—decision-making becomes more aligned with objective reality. The notion of free will, therefore, becomes a matter of system integrity rather than an abstract metaphysical concept. -/- Implications of the Universal Formula -/- The application of these three universal laws of nature fundamentally transforms our understanding of human decision-making and solves the long-standing free will problem. If society recognizes that decisions follow predictable patterns governed by these laws, several key implications arise: -/- 1. Ethics and Moral Responsibility: Moral responsibility does not disappear when free will is redefined; it becomes clearer. Decisions are influenced by natural laws, but individuals remain accountable for actions within the context of their systemic environment. Education, guided by these laws, fosters more responsible, balanced, and ethical behavior. -/- 2. Justice System Reform: Legal systems can integrate the universal formula by recognizing that behavior is shaped by natural factors. Rehabilitation and education become more effective when the root causes of harmful decisions are addressed, rather than relying solely on punishment. -/- 3. Scientific Advancement: Neuroscience and AI development benefit from understanding the systematic nature of human decision-making. Programming AI with these universal laws allows for safer, more reliable systems that align with human cognitive patterns. -/- 4. Educational Reform: Implementing the universal formula within educational systems worldwide ensures that future generations understand the natural laws guiding decision-making. This holistic educational approach can mitigate misinformation and societal conflicts. -/- 5. Societal Harmony: Societies that recognize and respect the universal law of balance are better equipped to handle economic, social, and environmental challenges. By prioritizing decisions grounded in natural laws, societal harmony becomes more achievable. -/- Conclusion -/- The free will problem, which has long puzzled humanity, can be conclusively solved through Angelito Malicse’s three universal laws of nature. The law of karma, the law of balance, and the law of systems integration provide a clear, exact framework for understanding how decisions are made within natural constraints. Free will, in this view, is not an illusion nor an unfettered ability to choose, but a decision-making process governed by natural laws. Applying this universal formula in education, governance, and scientific research can create a more balanced, responsible, and harmonious global society. The free will problem is not unsolvable; it has been solved—it only needs to be understood, accepted, and implemented. -/- . (shrink)

Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István Losonczy 29 (...) // ON THE SURVIVAL OF ILMAR TAMMELO’S LETTER AND MANUSCRIPT ADDRESSED TO PROFESSOR MOÓR [2009] 41–44 // PROFESSIONAL DISTRESS AND SCARCITY: ALEXANDER HORVÁTH AND THE LEGACY OF NATURAL LAW IN HUNGARY [2005] 45–50 // HUNGARIAN LEGAL PHILOSOPHY IN THE 20TH CENTURY [2011] 51–72: I. The Pre-war Period [1. Bódog (Felix) Somló (1871–1920) 52] / II. The Inter-war Period [2. Gyula (Julius) Moór (1888–1950) 54 / 3. Barna Horváth (1896–1973) 55 / 4. József Szabó (1909–1992) 57 / 5. István Bibó (1911–1979) 58 / 6. Tibor Vas (1911–1983) 59 / 7. István Losonczy (1918–1980) 60] III. The Post-war Period (Communism) 61 [8. Imre Szabó (1912–1991) 62 / 9. Vilmos Peschka (1929–2006) 63 / 10. Kálmán Kulcsár (1928–2010) 65] IV. Contemporary Trends and Perspectives 66 [11. Csaba Varga (b. 1941) 66 / 12. András Sajó (b. 1949) 69 / 13. Béla Pokol (b. 1950) 70] V. Our Understanding of the Law Today 71 --- AN IMPOSED LEGACY -- LOOKING BACK [1999] 75–94: 1. On Ideologies and Marxism in general 75 / 2. Life of an Intellectual in Communism 79 / 3. On Marxism and its Socialist Cultivation in Particular 82 / 4. Legal Philosophising [4.1. Approaches to Law 87 / 4.2. Arriving at a Legal Ontology 91] 5. Conclusion 94 // LEGAL PHILOSOPHY OF THE MARXISM OF SOCIALISM: HUNGARIAN OVERVIEW IN AN INTERNATIONAL PERSPECTIVE [2003] 95–151: I. Development and Balance of Marxist Philosophising on Law in Hungary [1. Preliminaries (until 1948) 96 / 2. Stalinism (from the Soviet Occupation on) {a) Liquidation of the »Residues« 98 / b) Soviet-type Uniformisation [Gleichschaltung] 99 / c) Denial of the Past, with a Dual Effect 99 / d) »Socialist Legality«, Drawn from the Progressive Past of Western Europe 103 / e) Search for the Germs of Scholarly Evolution 103} 3. Institutionalisation Accompanied by Relaxation (from the 1960s) [a) Epigonism Becoming the Scholarly Ideal 104 / b) Stalinism in a Critical Self-perspective 105 / c) Disciples Diversified Launching their own Trends 107 / d) Comparatism 110 / e) (Re)discovery of the Western Legal Philosophy as a Competitor 112 / f) A Leading Mediatory Role within the »Socialist World Order« 114} 4. Disintegration (in the 1980s) {a) Attempt at Laying New Foundations for Marxism with Epigonism Exhausted 115 / b) Competitive Trends Becoming Exclusive 115 / c) Western Legal Philosophy Acknowledged as a Fellow-traveller within the Socialist Orbit Proper 116 / d) Hungarian Legal Theory Transforming into a National Corpus 118 / e) The Practical Promotion of Some Balance 119} 5. End-game for a Substitute State Religion (in the 1990s) 120] II. Marxist Legal Philosophising in an International Perspective [Ad 1: To the Preliminaries 122 / Ad 2: To Stalinism 124 / Ad 3: To Institutionalisation Accompanied by Relaxation {a) Late Separation from Vishinskiy’s Theory 125 / b) From Ideological Self-closure to an Apparently Scholarly Openness 127 / c) From Political Ideology to Genuine Scholarship 130 / d) International Recognition of Socialist Jurisprudence as an Independent Trend 135 / e) Together with Western Trends 137} Ad 4: To Disintegration {a) Loss of Attraction as Mere Epigonism 139 / b) Exclusivity of Competing Trends 139 / c) Fellowship with »Bourgeois« Trends 140 / d) An own Trend, Internationally Recognised 141 / e) A yet Progressive Role 142} Ad 5: To the Present state 143] III. A Temporary Balance 145 // AUTONOMY AND INSTRUMENTALITY OF LAW IN A SUPERSTRUCTURAL PERSPECTIVE [1986] 151–175: 1. The Strange Fate of Concepts 151 / I. A Relational Category 2. Basis and Superstructure: The Genuine Meaning 154 / 3. Exerting Social Influence as a Conceptual Minimum 156 / 4. Relationships within the Prevailing Totality 158 / 5. Attempts at Interpretation in Hungary 159 / 6. The Lukácsian Stand 162 / 7. Lukács’s Recognitions 168 / 8. Some Criticism 169 / II. The Law’s Understanding 171 / 9. Law Interpreted as Superstructure 171 / 10. Conclusions Drawn for the Law’s Understanding 173 // LEGAL THEORY IN TRANSITION (A PREFACE FROM HUNGARY) [2000] 177–186 // DEVELOPMENT OF THEORETICAL LEGAL THOUGHT IN HUNGARY AT THE TURN OF THE MILLENNIUM [2006] 187–215: 1. International Environment 188 / 2. The Situation in Hungary 190 / 3. Outlook I: The Historical-comparative Study of Legal Cultures and of the Lawyerly Way of Thinking 203 / 4. Outlook II: The Paradigmatic Enigma of the Transition to Rule of Law 207 / 5. Incongruity in Practice 213 / 6. Perspectives 214 --- TWENTIETH CENTURY CONTEMPORANEITY -- CHANGE OF PARADIGMS IN LEGAL RECONSTRUCTION: CARL SCHMITT AND THE TEMPTATION TO FINALLY REACH A SYNTHESIS [2002] 219–234: 1. Dangers of Intellectualism 219 / 2. Schmitt in Facts 221 / 3. Schmitt and Kelsen 222 / 4. On Bordering Conditions 226 / 5. With Kelsen in Transubstantiation 230 / 6. Polarisation as the Path of Theoretical Development 232 // KELSENIAN DOCUMENTS IN HUNGARY: CHAPTERS ON CONTACTS, INCLUDING THE GENESIS OF AUTOBIOGRAPHY [2006] 235–243: 1. Preludes 235 / 2. The Search for Moór’s Bequeath 235 / 3. Moór’s Collegiality 238 / 4. Bibó as a Disciple Translating 241 // THE »HART-PHENOMENON« [2002] 245–267: I. The Hart-miracle 246 [1. The Scene of Britain at the Time 247 / 2. The Personal Career 250 / 3. The Opus’ Career 252 / 4. Verbal Sociologism 255 / 5. Growing into the British Pattern 259] II. The Hart-phenomenon 260 [6. Origination of a Strange Orthodoxy 261 / 7. Mastering Periods of the 20th Century 263 / 8. Raising the Issue of Reception in Hungary 365] // LITERATURE? A SUBSTITUTE FOR LEGAL PHILOSOPHY? [2007] 269–287: 1. The Enigma of Law and its Study 269 / 2. “Law and Literature” 271 / 3. Varieties of “Law and Literature” 274 / 4. The German Study of Artistic Representations 280 / 5. Some Literary Reconsiderations 285 / 6. Conclusion 287 --- APPENDIX -- THE PHILOSOPHY OF TEACHING LEGAL PHILOSOPHY IN HUNGARY [2007] 291–320: I. Why and How to Philosophise in Law? 291 / II. The State of Teaching Legal Philosophy 294 / III. The Philosophy of Teaching Legal Philosophy 296 / IV. Programme at the Catholic University of Hungary 300 [1. Graduate Studies 300 {a) Basic Subjects 301 / b) Facultative Seminars 305 / c) Closing Subjects 309 / d) Written Memoranda and the Thesis 312} 2. Postgraduate Studies 313 / 3. Conclusion 317] V. Perspectives 318 /// Index of Subjects 321 / Index of Normative Materials 328 / Index of Names 329 . (shrink)

Enriching Arts Education through Aesthetics examines the use of aesthetic theory as the foundation to design and implement arts activities suitable for integration in school curricula in pre-school and primary school education. This book suggests teaching practices based on the connection between aesthetics and arts education and shows that this kind of integration promotes enriched learning experiences. -/- The book explores how the core ideas of four main aesthetic approaches – the representationalist, the expressionist, (...) the formalist, and the postmodernist – translate into respective ways of designing and implementing experiential aesthetics-based activities. Containing relevant examples of interventions used in classes, it analyzes the ways in which the combination of different aesthetic approaches can support varied, multifaceted, multimodal and balanced teaching situations in school. (shrink)

The Universal Formula for Eliminating Government Corruption: A Natural Law-Based Approach -/- Introduction -/- Government corruption is one of the most persistent obstacles to societal progress, leading to economic decline, weakened institutions, and widespread inequality. Traditional anti-corruption measures—such as stricter laws, transparency initiatives, and public awareness campaigns—have failed to fully eliminate corruption because they do not address the problem at a systemic and scientific level. -/- By applying the universal formula, which is based on the universal law of balance in (...) nature, we can understand corruption as a systemic defect—a violation of natural equilibrium that causes inefficiency and societal suffering. This essay will provide a comprehensive scientific explanation of corruption, supported by research, and propose a complete solution that integrates education, institutional reforms, AGI-driven governance, cultural adaptation, and strategic implementation. -/- 1. The Science Behind Corruption: A Systemic Imbalance -/- A. Psychological and Biological Causes → Internal Homeostasis -/- Scientific research suggests that corruption is rooted in human psychology and biology, particularly in: -/- Evolutionary survival instincts – Studies indicate that self-preservation and resource hoarding behaviors evolved to ensure survival but can also lead to greed and corruption in modern societies. (Reference: Trivers, 1971 – Evolutionary theory of reciprocity) -/- Cognitive biases – Research in behavioral psychology shows that self-justification, moral disengagement, and in-group favoritism make individuals rationalize corrupt behavior. (Reference: Bandura, 1999 – Moral disengagement theory) -/- Neurological reward systems – Studies using fMRI scans reveal that bribery activates brain regions associated with pleasure, reinforcing corrupt behaviors. (Reference: Ariely & Loewenstein, 2006 – Neurological basis of unethical behavior) -/- Universal Formula Solution: -/- Educational reprogramming is needed to counteract these internal imbalances. -/- Schools should instill ethical reasoning, self-regulation, and critical thinking from an early age. -/- Leaders must be trained to recognize that corruption leads to long-term systemic instability, disrupting both individual and societal balance. -/- B. Economic Incentives and Systemic Defects → Structural Homeostasis -/- Economists have long observed that corruption is often a rational response to flawed systems where: -/- Low salaries and financial insecurity create incentives for bribery. (Reference: Becker & Stigler, 1974 – Economics of crime and punishment) -/- Weak regulatory oversight allows corruption to persist with minimal consequences. -/- Lack of transparency in financial systems enables embezzlement and fraud. -/- Universal Formula Solution: -/- The economic system must be free of defects—governments should: -/- Ensure fair wages for public officials to reduce bribery incentives. -/- Use blockchain-based transparency systems to track public spending. -/- Implement AI-driven financial audits to detect corruption in real time. -/- C. Political and Institutional Weakness → Governance Homeostasis -/- Corruption thrives when institutions fail to enforce accountability and transparency. -/- The Principal-Agent Problem: Public officials (agents) may act in their own interests rather than serving the public (principals). (Reference: Rose-Ackerman, 1978 – Corruption and governance theory) -/- Legal Loopholes: Weak anti-corruption laws allow elites to manipulate the system. -/- Lack of Whistleblower Protections: Fear of retaliation prevents corruption from being exposed. -/- Universal Formula Solution: -/- Governments must function like biological systems, with constant monitoring and correction mechanisms: -/- Real-time transparency tools (AI-driven monitoring of government transactions). -/- Independent anti-corruption agencies with full enforcement powers. -/- Legal frameworks based on the principle of natural balance, where punishments restore equilibrium rather than being arbitrary. -/- D. Cultural Normalization of Corruption → Collective Homeostasis -/- In some societies, corruption is seen as an accepted norm due to: -/- Patronage networks and nepotism embedded in political cultures. -/- Religious and social justifications for bribery (“gifts” given in exchange for favors). -/- Distrust in the justice system, leading to reliance on informal corruption-based solutions. -/- Universal Formula Solution: -/- A holistic education system must be implemented to reprogram societal attitudes toward corruption. -/- Schools should teach: -/- The universal law of balance and its ethical implications. -/- The cause-and-effect nature of corruption—how even small acts of dishonesty contribute to systemic collapse. -/- Critical thinking skills to challenge corrupt norms and misinformation. -/- 2. Case Studies: Applying the Universal Formula to Real-World Corruption -/- Case Study 1: Singapore’s Zero-Tolerance Approach -/- Singapore successfully reduced corruption by: -/- Increasing public sector salaries to remove bribery incentives. -/- Strict enforcement of anti-corruption laws, ensuring accountability. -/- Cultural reprogramming through education and public campaigns. -/- Universal Formula Connection: Singapore’s model aligns with systemic homeostasis, ensuring a balance between economic incentives, strong institutions, and ethical education. -/- Case Study 2: Scandinavian Countries – Transparency and Trust -/- Nordic countries (Denmark, Sweden, Norway) maintain low corruption levels through: -/- Public trust in institutions based on long-term systemic balance. -/- High transparency in government spending. -/- Strong legal frameworks with immediate corrective feedback mechanisms. -/- Universal Formula Connection: These countries maintain governance homeostasis, preventing corruption through self-correcting institutional designs. -/- 3. Implementing the Universal Formula to Eliminate Corruption -/- A. Education Reform: The Foundation of Ethical Governance -/- Integrate the universal law of balance into curricula from elementary to higher education. -/- Teach cause-and-effect relationships in governance (e.g., how small bribes lead to systemic collapse). -/- Develop leadership training programs that emphasize ethical decision-making based on natural balance. -/- B. Institutional Reforms: Creating a Self-Correcting System -/- Implement blockchain-based transparency systems for public finance. -/- Strengthen whistleblower protections to ensure safe reporting of corruption. -/- Decentralize power to reduce opportunities for monopolistic corruption. -/- C. AGI-Driven Ethical Governance -/- Artificial General Intelligence (AGI) can be programmed with the universal formula to: -/- Monitor government transactions and detect corruption patterns. -/- Ensure transparent decision-making based on systemic balance. -/- Remove human cognitive biases from governance. -/- D. Cultural Adaptation: Tailoring Solutions to Different Societies -/- In high-corruption societies, initial reforms should focus on education and small wins to shift cultural attitudes. -/- In developing countries, AGI-driven transparency tools can bypass weak institutions. -/- In democratic nations, citizen engagement should be emphasized to create self-regulating governance. -/- --- -/- 4. Addressing Challenges and Counterarguments -/- Objection: “Corruption is inevitable in human nature.” Response: Human nature includes both corruption and ethical reasoning—education determines which dominates. -/- Objection: “Elites will resist systemic reforms.” Response: AGI-driven transparency tools and mass education campaigns can reduce elite control. -/- Objection: “Implementing these changes is unrealistic.” Response: Small-scale pilots in cities or institutions can demonstrate success before national adoption. -/- --- -/- Conclusion: The Universal Formula as the Ultimate Solution to Corruption -/- Corruption is a systemic defect—a violation of the universal law of balance in nature. By applying scientific principles of homeostasis, cause and effect, and feedback regulation, we can create a corruption-free governance model. The universal formula offers the only complete solution, integrating education, institutional reform, AGI-driven oversight, and cultural adaptation. -/- If implemented, this model could lead to a world where governance functions as a perfectly balanced system—free of defects, ethical, and in harmony with natural law. -/- . (shrink)

Why It’s Difficult to Increase Job Creation to Balance Exponential Population Growth -/- One of the biggest challenges in economic development is ensuring that job creation keeps pace with the rapid growth of the population. If a country fails to provide enough employment opportunities, it leads to rising unemployment, poverty, and social instability. The problem is even more complex because economic growth is not always proportional to population growth. Several key factors—such as economic productivity, income inequality, technological advancements, education, (...) and labor migration—must be considered when addressing this issue. To create a sustainable balance, countries must focus on maintaining an ideal standard of living, fair income distribution, and a population growth rate that does not exceed economic expansion. -/- 1. The Importance of GDP per Capita in Job Creation -/- A country’s economic strength is often measured by its Gross Domestic Product (GDP) per capita, which reflects the average income per person. For a nation to provide enough well-paying jobs, it must have a high enough GDP per capita to support businesses, investments, and infrastructure development. Studies suggest that a GDP per capita of at least $15,000 to $25,000 is necessary for a stable middle-income economy where job opportunities are abundant. -/- However, many developing nations struggle to reach this level due to factors such as inefficient economic policies, corruption, or lack of industrial growth. If GDP per capita is too low, businesses may not generate enough revenue to expand, and workers may be forced into low-wage or informal jobs with little security. To ensure sufficient employment opportunities, governments must focus on improving productivity, supporting small and medium enterprises, and investing in industries that create large numbers of jobs. -/- 2. The Impact of Income Inequality on Job Availability -/- Even if a country has a high GDP, the way wealth is distributed among the population significantly affects job creation. A measure called the Gini coefficient helps determine how equally wealth is shared. If income is too concentrated in the hands of a few, economic growth will not translate into widespread job creation. -/- For a healthy economy, income inequality should be kept within a manageable range—typically a Gini coefficient of 0.25 to 0.35. If this number rises above 0.4, it indicates that a small portion of the population holds most of the wealth, while the majority struggle with low wages and unemployment. High inequality leads to reduced consumer spending, which negatively affects businesses and slows down job creation. To fix this, governments must implement policies that promote fair wages, progressive taxation, and better access to education and healthcare. -/- 3. The Balance Between Population Growth and Economic Growth -/- One of the most critical factors in job creation is the relationship between population growth and economic growth. If the population expands too quickly without a corresponding increase in job opportunities, unemployment will rise. A sustainable population growth rate should generally be below 1% per year, while economic growth should ideally be between 3% and 5% per year to generate enough jobs. -/- In many developing countries, high birth rates continue to add millions of people to the workforce every year, but the economy does not grow fast enough to accommodate them. This problem is worsened by factors such as automation, which replaces traditional jobs, and weak labor markets that fail to absorb new workers. To address this issue, governments must implement population policies, invest in education, and ensure that job market demands align with workforce skills. -/- 4. The Role of Labor Migration in Balancing Job Creation and Population Growth -/- One effective way to address job shortages and overpopulation is through labor migration. Many developed countries face declining birth rates and aging populations, which create labor shortages in critical industries such as healthcare, construction, and agriculture. At the same time, overpopulated developing nations struggle with high unemployment. A well-managed labor migration system can help balance both issues by matching surplus labor from developing countries with job shortages in developed economies. -/- How Labor Migration Helps Solve the Imbalance: -/- For overpopulated countries: Migration reduces unemployment, eases pressure on local job markets, and allows workers to send remittances back home, boosting their domestic economy. -/- For labor-shortage countries: Migrant workers fill essential jobs that local populations are unable or unwilling to do, preventing economic stagnation. -/- Challenges in Implementing Labor Migration: -/- Despite its benefits, labor migration is often restricted by strict immigration policies, cultural resistance, and concerns about local job competition. To maximize the benefits of migration, countries should: -/- Create bilateral agreements that ensure fair wages and worker protections. -/- Provide legal pathways for migrant workers to prevent exploitation and illegal migration. -/- Implement integration programs that help migrants contribute positively to their host economies. -/- By effectively managing labor migration, both sending and receiving countries can create a win-win situation that helps balance employment opportunities globally. -/- 5. The Role of Education and Skills Development -/- A well-educated workforce is essential for job creation. Many emerging industries—such as technology, renewable energy, and healthcare—require specialized skills that the general population may not have. Unfortunately, many education systems fail to prepare students for the jobs of the future, resulting in a mismatch between the skills available in the workforce and the jobs that need to be filled. -/- To solve this, countries must focus on improving education and vocational training programs. Investing in science, technology, engineering, and mathematics (STEM) education, as well as technical and trade schools, can help workers adapt to changing job market demands. Additionally, lifelong learning programs should be encouraged to help workers update their skills as industries evolve. -/- 6. How Technology and Globalization Affect Job Creation -/- Advancements in technology and globalization have created both opportunities and challenges for job creation. Automation, artificial intelligence, and robotics have increased productivity but have also eliminated many traditional jobs, particularly in manufacturing and retail. While technology generates new industries, these jobs often require advanced skills, leaving behind workers who are unable to adapt. -/- Similarly, globalization has allowed companies to move jobs to countries with cheaper labor costs, which can reduce employment opportunities in some regions. To counter this, countries must focus on attracting industries that balance automation with human labor, promoting entrepreneurship, and investing in sectors that cannot be easily outsourced, such as local services and infrastructure development. -/- 7. Policy Recommendations for Sustainable Job Creation -/- To ensure that job creation keeps up with population growth, governments and businesses must work together to implement sustainable economic policies. Some key recommendations include: -/- Economic Diversification: Countries should invest in multiple industries, including technology, agriculture, healthcare, and renewable energy, to create a variety of job opportunities. -/- Fair Income Distribution: Policies should be designed to reduce income inequality through progressive taxation, minimum wage laws, and social welfare programs. -/- Education and Workforce Training: Schools and universities should align their curricula with the needs of the job market, and vocational training should be expanded. -/- Population Management: Governments should promote responsible family planning and ensure that population growth does not outpace economic development. -/- Support for Small Businesses: Small and medium enterprises (SMEs) are a major source of employment and should receive incentives such as low-interest loans, tax breaks, and reduced bureaucratic barriers. -/- Managed Labor Migration: Countries should develop legal migration pathways that match labor demand and supply globally. -/- Conclusion -/- Balancing job creation with population growth is a complex challenge that requires a comprehensive and sustainable approach. Countries must ensure that GDP per capita remains high, income is distributed fairly, and population growth stays within manageable limits. By investing in education, economic diversification, labor migration, and social policies, governments can create a stable and prosperous society where job opportunities are available for all. If these factors are not properly managed, the gap between population growth and job availability will continue to widen, leading to economic and social instability. -/- . (shrink)

A Balanced Economic Model: The Feedback Loop Between Public and Private Sectors with MMT as a Stabilizing Mechanism -/- Introduction -/- Modern capitalism thrives on competition, profit motives, and consumer demand. However, the system is flawed because it allows extreme wealth inequality, market instability, and frequent economic crashes. Advertising, as an essential part of capitalism, manipulates consumer behavior to sustain profits. While this fuels economic growth, it also distorts the real needs of society. -/- A better alternative Is a hybrid (...) economic model where government-created jobs, social safety nets, and free public services coexist with a profit-driven private sector. The key to making this work is a feedback loop mechanism that keeps the two sectors balanced, ensuring economic stability while preventing extreme inequality and unnecessary market collapses. This essay explores how Modern Monetary Theory (MMT) can support this feedback loop economy to create a self-regulating system where both public and private sectors benefit from each other. -/- I. The Feedback Loop Between Private Companies and Government Economic Policies -/- A feedback loop mechanism is a self-regulating system where different components interact, adjust, and respond to maintain balance. In the economy, the public sector (government jobs, social safety nets, and public services) and the private sector (businesses, investments, and free markets) create a mutual dependency: -/- 1. Government Spending Creates Consumer Demand → Private Sector Growth -/- Government creates jobs with good salaries in infrastructure, education, healthcare, and technology. -/- This injects money into the economy, giving people the purchasing power to buy goods and services from private companies. -/- As demand increases, businesses grow, hire more workers, and expand operations. -/- 2. Private Sector Growth → Increases Government Revenue Without High Taxation -/- As private companies generate profits, they pay taxes and reinvest in expansion. -/- Strong consumer demand reduces the need for excessive taxation because economic growth itself funds public programs. -/- Businesses compete not only for profits but also for innovation and efficiency. -/- 3. Social Safety Nets Prevent Market Collapses -/- During recessions, government stabilizes the economy by expanding social programs (unemployment benefits, food assistance, healthcare). -/- This prevents demand from crashing, ensuring that businesses still have customers even in economic downturns. -/- As the economy recovers, government reduces spending, allowing the private sector to take the lead again. -/- This dynamic cycle ensures that economic booms and recessions are smoothed out, preventing extreme market crashes or mass unemployment. -/- II. The Role of MMT in Supporting the Feedback Loop -/- Modern Monetary Theory (MMT) provides the economic foundation for this model by proving that a sovereign government can spend money without being constrained by traditional budget rules. Unlike mainstream economic thinking, which suggests that governments must “balance the budget,” MMT argues that government spending should adjust based on economic conditions. -/- 1. Government-Backed Job Programs as an Economic Stabilizer -/- MMT allows governments to fund public jobs without relying solely on taxation. -/- If private companies cut jobs, the government can expand its workforce to absorb the unemployed. -/- When the economy stabilizes, people move back to higher-paying private jobs, reducing government spending. -/- 2. Preventing Inflation Through Resource Control -/- MMT acknowledges that inflation happens when there’s too much money chasing too few goods. -/- The government can remove excess money through targeted taxation and invest in productivity (e.g., infrastructure, education) to keep supply stable. -/- This prevents excessive inflation while keeping the economy growing. -/- 3. Continuous Money Circulation Without Debt Crises -/- Governments can print money to fund essential services, but they control inflation by investing in real production capacity (e.g., factories, renewable energy, technology). -/- This means public investment directly benefits private businesses, keeping both sectors in sync. -/- This MMT-backed feedback loop ensures that economic downturns do not lead to catastrophic business failures or mass unemployment. -/- III. The Role of Advertising in a Balanced Economic System -/- Advertising, while necessary for businesses, often manipulates consumer behavior in a way that creates artificial demand. In a feedback loop economy, advertising should be regulated to align with real consumer needs rather than exploiting psychological weaknesses. -/- 1. Ethical Advertising Policies -/- Companies should be incentivized to market based on quality and innovation rather than manipulation. -/- False advertising and monopolistic dominance should be regulated to prevent consumer exploitation. -/- 2. Consumer Education Programs -/- Public education should include critical thinking courses to help people make informed purchasing decisions. -/- This reduces the influence of manipulative advertising, ensuring that businesses compete fairly. -/- This ensures that the feedback loop remains healthy, preventing unnecessary overproduction and unsustainable consumer debt. -/- IV. Real-World Examples of a Balanced System -/- Some countries have successfully implemented elements of this feedback loop economic model: -/- Nordic Countries (Sweden, Norway, Denmark, Finland) -/- Have free healthcare, education, and social safety nets while maintaining a competitive private sector. -/- Use progressive taxation to prevent extreme inequality, ensuring that economic growth benefits everyone. -/- Germany -/- Uses government-backed vocational training programs to ensure a highly skilled workforce. -/- Strong public-private partnerships help both sectors support each other dynamically. -/- Japan -/- Government plays a major role in funding research, infrastructure, and innovation, allowing private businesses to thrive. -/- Uses state-owned enterprises strategically while ensuring a competitive private market. -/- These examples prove that a properly managed hybrid model is more resilient, fair, and stable than extreme capitalism or extreme socialism. -/- V. Conclusion: A Self-Regulating Economy for the Future -/- A feedback loop economic system provides the best of both worlds: ✔ Government ensures economic stability through public job creation and social safety nets. ✔ Private companies drive innovation and competitiveness with strong consumer demand. ✔ MMT allows government spending to adjust dynamically without unnecessary austerity measures. ✔ Advertising is reformed to encourage ethical business practices and informed consumer choices. ✔ Inflation is controlled through taxation, investment, and resource management. -/- By integrating these feedback loop mechanisms, we can create a self-regulating economic model where both public and private sectors reinforce each other, ensuring long-term stability, prosperity, and economic fairness. -/- Policy Framework for a Balanced Economic System: Global Best Practices -/- To fully integrate the feedback loop mechanism between the public and private sectors, specific policies must be implemented to ensure economic stability, innovation, and fairness. Below are real-world policy examples that demonstrate how different countries successfully manage their economies using a mix of government intervention and free market principles. -/- I. Public Job Creation as an Economic Stabilizer -/- One of the biggest issues in capitalism is economic recessions leading to mass layoffs, which then reduce consumer spending, creating a vicious cycle of economic decline. The solution is public sector job programs that absorb unemployed workers during downturns and allow them to transition back to private jobs when the economy improves. -/- Global Examples -/- ✔ United States (New Deal Programs – 1930s) -/- During the Great Depression, the U.S. government created millions of jobs in construction, public works, and conservation projects. -/- These projects boosted infrastructure while providing employment, helping to revive the economy. -/- ✔ Argentina’s Jefes de Hogar Program (2002-2006) -/- Aimed at mitigating mass unemployment during Argentina’s economic crisis. -/- The government hired unemployed citizens to work in community service, infrastructure, and public health projects. -/- Created social stability and demand for private goods, helping Argentina recover. -/- ✔ Germany’s Kurzarbeit Program (Ongoing) -/- In times of economic slowdown, the German government pays companies to keep workers employed at reduced hours rather than laying them off. -/- This prevents mass unemployment, ensuring that workers still have income and spending power. -/- Policy Recommendation: → Implement automatic public employment programs during recessions to keep demand stable and prevent economic crashes. -/- II. Social Safety Nets to Support Consumer Demand -/- A strong social safety net ensures that consumers have purchasing power even in economic downturns, keeping the private sector stable. -/- Global Examples -/- ✔ Nordic Model (Denmark, Sweden, Norway, Finland) -/- Provides free healthcare, education, and unemployment benefits, preventing extreme poverty. -/- Funded through progressive taxation, ensuring that the wealthy contribute fairly to society. -/- This creates a stable consumer base for private companies, benefiting the entire economy. -/- ✔ Universal Basic Income (UBI) Experiments (Finland, Canada, Kenya) -/- Finland tested a UBI program where unemployed citizens received a monthly payment regardless of employment status. -/- Results showed that recipients were more likely to start businesses and find better jobs, proving that social safety nets do not reduce work incentives. -/- ✔ Singapore’s Housing and Retirement System -/- The government helps citizens buy homes with public funds, ensuring stable housing. -/- A mandatory retirement savings system (Central Provident Fund) ensures that people have money after they retire. -/- These policies reduce financial anxiety, allowing people to focus on entrepreneurship and economic growth. -/- Policy Recommendation: → Implement universal healthcare, free education, and unemployment benefits to ensure that economic downturns do not collapse consumer spending. -/- III. Regulating Advertising to Align with Consumer Needs -/- Unregulated advertising manipulates consumer behavior, creating unnecessary demand and overconsumption, which destabilizes economies. Governments can regulate advertising to ensure ethical business practices. -/- Global Examples -/- ✔ European Union (Strict Advertising Laws) -/- The EU bans false advertising, ensuring that companies cannot make misleading claims about their products. -/- Certain junk food and alcohol ads are restricted to protect public health. -/- ✔ France’s Ban on Child-Targeted Advertising -/- Prevents unethical marketing towards children, reducing unnecessary consumerism. -/- ✔ Japan’s Culture of Product Quality Over Hype -/- Japanese companies emphasize product reliability and long-term value, reducing dependence on manipulative advertising. -/- Policy Recommendation: → Implement ethical advertising regulations to prevent false marketing, predatory ads targeting vulnerable consumers, and excessive consumer debt. -/- IV. Public-Private Partnerships for Innovation and Infrastructure -/- Rather than treating the government and private sector as separate entities, a well-balanced system interconnects them through public-private partnerships (PPPs) to drive innovation. -/- Global Examples -/- ✔ Germany’s Mittelstand Model (SME Support System) -/- The German government provides long-term financial support to small and medium-sized enterprises (SMEs), which are the backbone of the economy. -/- Ensures that private businesses have stable growth without excessive corporate monopolies. -/- ✔ China’s State-Led Economic Model (Strategic Government Investments) -/- The government invests heavily in infrastructure and technology, allowing private businesses to thrive with low-cost logistics and energy. -/- Balances capitalist competition with government support, ensuring stability. -/- ✔ United States (NASA & SpaceX Collaboration) -/- NASA funded SpaceX and other private space companies, leading to rapid innovation in space technology. -/- This proves that government funding can accelerate private sector breakthroughs. -/- Policy Recommendation: → Use government funding to support innovation and long-term infrastructure projects while allowing private businesses to benefit and expand. -/- V. MMT as a Tool for Economic Stability -/- Traditional economic models suggest that governments must “balance their budgets” like households, but this is a flawed concept. Modern Monetary Theory (MMT) argues that sovereign nations with their own currency (like the U.S., Japan, and the UK) can create money to fund essential services without relying on debt from private banks. -/- How MMT Works in Practice -/- ✔ Japan’s National Debt Strategy -/- Japan has one of the highest debt-to-GDP ratios in the world, yet it has no financial crisis because it borrows in its own currency. -/- Instead of austerity, Japan uses public investment to maintain economic stability. -/- ✔ U.S. Stimulus During COVID-19 -/- The U.S. government printed money to send direct payments to citizens, preventing a total economic collapse. -/- Inflation was controlled by adjusting taxation and investment in production capacity. -/- ✔ EU’s Post-COVID Recovery Fund -/- The European Union used public money to stabilize industries and workers, preventing extreme recessions. -/- Policy Recommendation: → Use MMT-based strategies to fund infrastructure, social programs, and innovation, ensuring economic stability without excessive reliance on private banking debt. -/- VI. Conclusion: Creating a Self-Regulating Economy -/- A feedback loop economy that integrates public job creation, private sector competition, social safety nets, and MMT-backed fiscal policies provides a self-regulating system that ensures: -/- ✔ Stable employment and consumer demand even during economic downturns. ✔ Innovation and competition in the private sector without excessive monopolies or market crashes. ✔ Government-funded infrastructure and social programs that benefit both workers and businesses. ✔ Ethical advertising that prevents consumer exploitation and unnecessary debt. ✔ Balanced inflation control through strategic taxation and investment. -/- By combining the best policies from different global models, we can build an economic system that minimizes business bankruptcies, prevents recessions, and maximizes innovation and economic fairness. -/- . (shrink)

The Exact Solution to the Free Will Problem: The Three Universal Laws of Nature -/- The problem of free will has persisted for thousands of years, captivating philosophers, scientists, theologians, and scholars across generations. The fundamental question has always been whether human beings truly have the freedom to make decisions or whether all actions are predetermined by external forces such as biology, environment, and societal influence. Traditional philosophical and scientific frameworks have struggled to provide a definitive answer. However, this long-standing (...) intellectual puzzle can now be conclusively solved through the application of Angelito Malicse’s universal formula, which consists of three fundamental laws of nature. These laws— the law of karma, the law of balance, and the law of systems integration—demonstrate how human decision-making follows natural, predictable patterns governed by universal principles. By understanding and applying these laws, we can definitively resolve the free will problem and transform the way we approach morality, justice, science, and societal development. -/- The Enduring Mystery of Free Will -/- The free will problem arises from the tension between two opposing perspectives: determinism and libertarian free will. Determinism argues that every human decision is the Inevita”le result of preceding causes, governed by the immutable laws of nature. In contrast, libertarian free will claims that individuals possess genuine autonomy in making choices. The lack of consensus between these positions has led to confusion in fields ranging from ethics to neuroscience. If this problem remains unsolved, humanity risks ethical uncertainty, legal inconsistency, scientific stagnation, and societal discord. -/- Without a clear understanding of free will, moral responsibility becomes ambiguous. If individuals are merely products of deterministic forces, how can we hold them accountable for their actions? Similarly, justice systems, predicated on the notion of personal responsibility, might face challenges in maintaining fairness and consistency. Scientifically, unresolved questions about free will could hinder progress in fields like psychology, neuroscience, and artificial intelligence. Socially, the absence of a solution might foster fatalism, diminishing people’s sense of agency and responsibility. -/- However, these concerns are no longer insurmountable. Angelito Malicse’s universal formula offers a clear, exact solution to the free will problem by demonstrating that human decisions follow natural, law-governed patterns. The three universal laws of nature provide the key to understanding decision-making as a systematic process rather than a metaphysical abstraction. -/- The First Law: The Law of Karma (Cause and Effect in Systems) -/- The first of the three universal laws is the law of karma, which extends beyond its traditional spiritual context to encompass the fundamental principle of cause and effect within any system. According to this law, all human decisions are outcomes of interconnected causes within biological, psychological, and social systems. Just as a machine functions only when its components work in accordance with mechanical principles, human decision-making follows natural patterns driven by internal and external causes. -/- For instance, when an individual decides to act with kindness, this decision does not emerge from an isolated act of free will. Instead, it results from accumulated experiences, moral teachings, biological predispositions, and environmental factors. The decision is part of a complex cause-and-effect chain that can be analyzed and understood within the framework of natural laws. -/- The law of karma demonstrates that human actions are neither random nor wholly autonomous. They are systematic responses to the internal and external stimuli interacting with the mind. Therefore, free will is not a supernatural or metaphysical phenomenon but a natural process governed by the principle of cause and effect. -/- The Second Law: The Universal Law of Balance -/- The second law in the universal formula is the law of balance, which states that all natural systems, including human consciousness, strive for equilibrium. This principle is observable in physical phenomena such as thermodynamics and ecological systems, but it also applies to human decision-making. Every decision seeks to restore or maintain a certain internal and external balance. -/- When individuals are exposed to misinformation, cognitive dissonance, or emotional disturbances, this balance is disrupted, leading to irrational or harmful decisions. For example, societal problems such as overpopulation, economic inequality, and environmental degradation often stem from decisions that violate the law of balance. Ignorance of this law results in societal imbalances that manifest as conflict, suffering, and systemic dysfunction. -/- In the context of free will, the law of balance reveals that decisions are influenced by the mind’s constant effort to restore equilibrium. When individuals are educated to understand this principle, they become more capable of making rational, well-informed decisions aligned with natural balance. The apparent freedom in decision-making is, therefore, a reflection of the mind’s adaptive response to external and internal conditions, not a mysterious, ungoverned phenomenon. -/- The Third Law: The Law of Systems Integration -/- The third universal law, the law of systems integration, explains that for any decision-making process to function correctly, the underlying system must be free of critical errors or distortions. Just as a computer cannot operate properly if its software is corrupted, human decisions become flawed when misinformation, irrational beliefs, or cognitive biases infiltrate the mental system. -/- Human decision-making does not occur in isolation; it is part of an integrated system involving sensory input, memory, reasoning, and external environmental feedback. If any component of this system is compromised, decisions will deviate from rational, balanced outcomes. For example, societies that rely heavily on dogma or misinformation struggle to make sound collective decisions, resulting in persistent social and economic problems. -/- By understanding the law of systems integration, we recognize that the integrity of decisions depends on the quality and accuracy of the information being processed. Free will, therefore, is not a matter of pure autonomy but a system-dependent phenomenon that requires reliable, unbiased inputs and well-functioning cognitive processes. -/- The Resolution of the Free Will Problem -/- The application of these three universal laws of nature provides the exact solution to the free will problem. Human decisions are neither random nor unbounded acts of personal freedom; they are outcomes of natural processes governed by cause and effect, the drive for balance, and the need for system integrity. Free will, as traditionally conceived, is an illusion rooted in a misunderstanding of these underlying natural laws. -/- By accepting the universal formula, society can move beyond the philosophical deadlock that has hindered intellectual and practical progress for centuries. This formula does not negate human responsibility; instead, it clarifies it by illustrating how decisions follow natural patterns that can be understood, predicted, and influenced through education, societal reforms, and scientific advancements. -/- Implications for Ethics, Justice, Science, and Society -/- The exact resolution of the free will problem through the universal formula has profound implications across multiple domains: -/- 1. Ethics and Moral Responsibility: Ethical frameworks must shift from abstract notions of free will to a system-based understanding of decision-making. Moral responsibility remains intact but is grounded in the recognition that actions result from natural causes. Education should focus on teaching individuals how to align their decisions with the law of balance, promoting rational, ethical behavior. -/- 2. Justice System Reform: Legal systems traditionally assume that individuals act with free will. The universal formula shows that actions stem from natural causes and systemic factors. Justice systems must, therefore, prioritize rehabilitation, education, and preventive measures rather than retribution. Understanding the natural laws of decision-making helps create more effective and fair legal practices. -/- 3. Scientific Advancement and AI Development: The universal formula offers a solid foundation for research in neuroscience, psychology, and artificial intelligence. By programming AGI (Artificial General Intelligence) to adhere to these natural laws, future AI systems can make more reliable, human-like decisions while avoiding cognitive distortions and biases. -/- 4. Educational Reforms: Education systems worldwide must integrate the universal formula to teach students about the natural laws governing human behavior. A holistic, science-based curriculum that emphasizes cause and effect, balance, and systems integration can combat misinformation, dogmatic thinking, and societal discord. -/- 5. Societal Progress and Global Harmony: Societies that understand and apply these universal laws can address complex challenges like overpopulation, environmental degradation, and social inequality. Decisions based on natural balance, rather than short-term economic or ideological gains, lead to sustainable, harmonious development. -/- Conclusion -/- The free will problem, once deemed an unsolvable philosophical puzzle, can be definitively resolved through Angelito Malicse’s three universal laws of nature. The law of karma reveals that decisions follow cause-and-effect relationships; the law of balance shows that choices aim to restore or maintain equilibrium; and the law of systems integration demonstrates the importance of accurate, unbiased information in decision-making. Together, these laws provide an exact, scientific explanation of human behavior, eliminating the need for metaphysical assumptions about free will. -/- By understanding and applying these natural laws, humanity can foster a more rational, ethical, and balanced society. This formula is not a theory—it is a complete, exact solution grounded in observable natural principles. The challenge now lies in implementing these insights within educational, legal, and societal frameworks to address the root causes of human suffering and societal dysfunction. The free will problem is solved; the task ahead is to ensure that this understanding becomes part of our collective knowledge and practice. -/- . (shrink)

I propose a way of understanding empathy on which it does not necessarily involve any-thing like thinking oneself into another’s shoes, or any imagining at all. Briefly, the empa-thizer uses an aspect of her own mental state as a sample, expressed by means of a phenomenal concept, to understand the other person. This account does a better job of explaining the connection between empathetic experiences and the objects of empathy than most traditional ones do. And it helps to clarify the (...) relations among different varieties of empathy and empathy-like experiences, including empathy with fictional characters. -/- . (shrink)

Architecture and Deconstruction Case of Peter Eisenman and Bernard Tschumi -/- Introduction Towards deconstruction in architecture Intensive relations between philosophical deconstruction and architecture, which were present in the late 1980s and early 1990s, belong to the past and therefore may be described from a greater than before distance. Within these relations three basic variations can be distinguished: the first one, in which philosophy of deconstruction deals with architectural terms but does not interfere with real architecture, the second one, in which (...) a collaboration between Jacques Derrida and a group of architects interested in his concepts is commenced, and the third one, in which completed or only designed objects or new concepts of deconstruction created by architects gain their supremacy over philosophy. The following book analyses these three possible ways, first of all with the reference to Peter Eisenman and Bernard Tschumi. -/- Peter Eisenman -/- Misreading… and Other Errors -/- The issue of relations between Peter Eisenman’s work and philosophy of deconstruction may be referred to his activity more than ten years preceding his direct collaboration with Jacques Derrida (in 1985) and organisation of the exhibition Deconstructivist Architecture at Museum of Modern Art in New York (in 1988). As soon as at the stage of designing the first houses (House I-III, 1967-1970), which almost entirely inscribed in formalistic aesthetics of Modernism, the architect analysed the problem of architecture dependence on its assumptions. All his later designs may be treated as consequence of this initial interest in relations between practice and theory, and at the same time as an introduction to manipulations later on led at the level of metaphysics of architecture. Beginning with the issue of presence, considered in comments to House VI (1972), the number of ideas having their analogies in philosophy of deconstruction increased. The text entitled The End of the Classical: The End of the Beginning, The End of the End (1984), in which Eisenman criticised questions of representation in architecture, its delusive strive for truth and comparably unattainable attempts at ultimate definition of elementary rules, should be acclaimed the breaking point. This attitude was extended by numerous strategies disturbing architecture rules defined at metaphysical level in an essay Moving Arrows, Eros, and Other Errors: an Architecture of Absence (1986). The issue of Eisenman’s passage from formalism to deconstruction has already been much discussed in the literature (Rosalind Krauss, Thomas Patin among others), still it should be mentioned that the threads similar to Derrida’s concept included in Eisenman’s writing reveal untranslatability of architecture and philosophy. -/- Choral Works or Separate tricks -/- In 1985-1986 a series of seven disputes between Jacques Derrida and Peter Eisenman took place. The pretext for them were designs concerning Parc de la Villette in Paris. The situation of many months of collaboration between a notable philosopher of the second half of the 20th c. and an architect that already had a huge theoretical oeuvre, ended up with a publication of a large volume entitled Chora L Works and it became at the same time a vast study area for historians of contemporary architecture and philosophers. Derrida’s contribution to concept works were his considerations over the idea of chôra, the properties related to this concept were about to be reflected in shapes of the park. Therefore, Chora L Works became an example of the abilities of contemporary art, both in its capability of translation from philosophical ideas to artistic forms and its resistance to tradition of representing in architecture some phenomena and values originating outside this discipline. In the final period of their collaboration both interlocutors started to polemicise with each other more decidedly, what became a separate part of their thought exchange. The exchange of letters between Derrida and Eisenman at the turn of 1989 ended up the period of their direct contacts, nevertheless, at this time precisely a large group of experts in issues of deconstruction joined the discussion and extended the revealed in the former dispute problems into more than ten years of further considerations and publications. Except for a long text by Jeffrey Kipnis, who had participated in the meetings of the philosopher and the architect, there appeared also comments of researchers of artistic theories (K. Michael Hays, Thomas Patin), philosophers (Andrew Benjamin), and even experts in Greek literature (Maria Theodorou or Ann Bergren). Following these debates a contemporary reflection on architecture has saturated with indeed numerous concepts originating in philosophy of deconstruction. -/- Architecture which imitates mute philosophy -/- The series of Jacques Derrida and Peter Eisenman meetings, which took place in the period of 1985-1987, induced many authors to make comments. Some of them (Jeffrey Kipnis, Ann Bergren, Maria Theodorou) developed the subject of chôra which was introduced to the discussion by Derrida. The problem that was about to be solved was the question of tying up the concept of chôra with architecture, including Eisenman’s architecture and the series of meetings within frames of Chora L Works project. Kipnis on this occasion paid attention to chôra and its character of anachronia which infects any being created within chôra. In other words any event has its counterpart (analogon) in another, earlier event. He demonstrated the similarity of structure of many events and statements from the times of Derrida and Eisenman’s meetings to the almost identical behaviour of figures in Plato’s dialogue Timaeus. The loss of beginning present in this phenomenon was appropriate to both features of chôra and the effects of typical analyses of philosophy of deconstruction. Bergren’s analyses focused on accentuating gender of chôra, which, according to this author, had been neglected hitherto in discussions. She collated chôra descriptions with characteristics of women in myths, early Greek epic and philosophy and she arrived at a conclusion that chôra has features of a single woman and a married one at the same time. And yet Theodorou’s studies showed that in the Homeric epics chôra is not treated as an idea but is related with single things and events. The other part of the comments (represented by Andrew Benjamin and K. Michael Hays’ utterances) concerns Eisenman’s attitude to tradition which was treated as a variety of iteration understood philosophically. Benjamin commenced his considerations at the point of closeness between a definition of tradition and a concept of chôra understood as perpetuation (placement). A problematic issue was for him Eisenman’s complex relation to tradition based on its contest and affirmation at the same time. Overcoming the simple subordination to tradition – according to Benjamin – was based on awareness of the role of repetition in culture not known before. Hays made an attempt to explain the pleasure and torment of repetition with the support of Sigmund Freud and Roland Barthes’ concepts. According to Hays repetitions are attempts of a single being to a certain primal state perceived as free of any tension. In a similar way Rosalind Krauss explained a motif of a grate present in Modernistic art and also exceptionally frequent in Eisenman’s work. -/- Annex Architecture is still writing Balzac novels. Peter Eisenman and literature -/- Architecture’s approach to writing, script or literature, present within Peter Eisenman’s work, is an exceptional phenomenon, furthermore a complex one. The article considers four possible relations. The first one relates to Eisenman’s characteristics as a person extremely gifted with the ability to wordplay, which very ‘play’ reveals skills to create architectural images. In the second approach the attention has been paid to Eisenman’s interests – in the first period of his oeuvre – in linguistic works by Noam Chomsky and his transformational-generative grammar. The third kind of relations applied to overcoming the need for autonomy of architecture (and of modernist aesthetics at the same time) and renew interests in questions of meaning in architecture. The fourth sort of relations occurred when Eisenman started to create reflections of historic or literary narrations in architecture – ‘stone stories’ and architectural fictions of their kind. -/- Bernard Tschumi -/- From perversion to deconstruction In Bernard Tschumi’s writings from the 1970s and 1980s we can find a transposition of important threads of post-structuralist ideas deriving from Georges Bataille, Roland Barthes and Jacques Derrida’s works. The analysis of the architect’s writings also shows roots in Phillippe Sollers, Michel Foucault and Denis Hollier’s works. The analysis of borrowed elements from the beginnings of Tschumi’s theoretical activity may be helpful in explaining the contents of his later writings motre inspired by philosophy of deconstruction. The set of his earliest views was inspired by Marxism, Neo Marxism and French Structuralism, mainly by the writings of Henri Levebre and Guy Debord. From the thought of Levebre Tschumi took interest for city as not only a question of urbanistics but also a political issue. From Debord’s concepts he borrowed a conviction about the role of situational violation for changes in the society structure. Some of these beliefs were preserved in his own concepts of architecture as an event. From this period derived also his will to change conservative elements of social structure not by means of political revolution but of theoretical and creative activity. Tschumi acknowledged that the effective way of the proceedings towards achieving his aims would be accepting the role of both a critical intellectualist and architecture expert who would not hide away his left-wing orientation. The speculations defined by the architect as ‘revolting analyses’ were about to characterise contradictions which tear the society apart, penetrate architecture and constitute the basis of culture. Spreading away of the conscience of false assumptions hidden away in various disciplines could have weakened cohesion of a conservative society and influence the will to change among the elites. This way the beginnings of political revolution were rooted in philosophy of architecture. In 1977 Tschumi published his text entitled The Pleasure of Architecture inspired by Roland Barthes’s The Pleasure of the Text, it also included some concepts derived from Georges Bataille and Jacques Derrida. First of all the author used Barthes’s concept which made an assumption that literary activity is pervaded by the spirit of resistance towards social rules, and Tschudi transferred this remark onto architecture. From the ideas of Bataille, acquainted via Holier’s work, he derived his belief that two concepts of space, a conceptual one (defined as Pyramid) and a sensual one (defined as Labirynth), not losing their distinct features, they join in the concept of experienced space which exceeds contradictions. The exceeding itself was defined as the basic rule of architecture and it was referred to situations in which architecture not only negates social needs, but also disavows its own tradition. Crossing the borders applies not only to political issues or permanent rules of the very discipline but also interfering with other fields (especially literature and film). The fact that architecture is associated with organising events turned Tschumi’s attention to questions of violence that result from upsetting architectural order of a given building by its users and the one hand, and on the other from forcing the users to specific acts imposed by this very order. The analysis of the concepts used by Tschumi in his early writings indicates that they are close to definitions that would occur in his reflection in the following years influenced by philosophy of deconstruction. -/- Approaching deconstruction Tschumi in his theories developed in the 1980s presumed that the current social world had undergone a deep process of decay, and the reaction against which ought to be based on ordering-up actions, and also preserving the main outline of disintegration of the whole and its elements in the state of conflict. The statements concerning the nature of the contemporary to Tschumi social relations were applied by him to the world of architecture, this led him to coming up with designing strategies that took into consideration the destabilised character of conditions in which works of architecture were created. New ways of conduct invented by Tschumi drew their inspiration from literature and research on literature, psychoanalysis, structural linguistics, structuralism and post structuralism, and eventually also deconstruction philosophy. The proposed methods were opposed by their author both to functionalism continuity trends and postmodern architecture. Tschumi’s proposals contradicted any forms of conservatism or traditionalism in political sphere as well as in reference to tendencies in architecture. They were not simple contradictions of social or architectural rules, they intrude them from the inside, weaken or escalate the already existing incongruities, they move the boundaries between the areas. Revolutionary illusions about the possibility of radical changes were replaced with strategies which completed, tainted or test former rules in the series of formal games of permutation and combination. Quite different from avant-garde formalism Tschumi’s games were not about maintaining the autonomy of a given area, but on the contrary – polluting it with other areas’ influences. Tschumi enjoyed demonstrating illusions of architecture concerning simple relations between form and function, or between form and meaning. Making use of Freud, Lacan and Foucault’s research he introduced a category of “madness” into architecture allowing an observation that the recognised norms are nothing but merely ones of many possible principles of behaviour, and their recognised status resulted from unjustified hindering innovativeness which is crucial for architecture. To reborn architecture’s capability of changing Tschumi also made use of Barthes’s discoveries concerning rules of narration and works by writers who applied in their writing knowledge on linguistics. Making a work’s author unclear by various mechanical transformations of its elements was however apparent only, and formal rigours imposed on the process of designing liberated possibilities difficult to obtain in more traditional creative action. Another mode of acting introduced by Tschumi was combining his work of elements deriving from outside architecture; joining space records with notation of motion and events accompanying architectural objects among others. These architectural and extra-architectural elements were not unified, on the contrary their heterogenous and conflictual character was stressed. This is how shock, anxiety and instability, typical for live in great metropolises, infiltrated architecture. Taking some ideas of deconstruction philosophy as a pattern Tschumi also took into critical consideration in his essays traditional in architecture oppositions between form and figuration, or theory and practice. By combining various inspirations he eventually worked out an idea of architectural event, which he understood as a series of actions contesting its own field, redefining its sources, principles and elements. An event, understood in this way, was not so much producing works as rather creating conditions of their production and at the same time designing the society different from a hierarchic one. -/- Park of deconstruction Among numerous philosophical strategies of deconstruction most frequently used was questioning the practice of strong opposition of two reasons. In many cases Bernard Tschumi’s writings just consider functioning of the conflict juxtaposition of the ideas of structure and ornament or theory and practice in history of architecture. Violation of traditional relations between terms of this kind, both old and modern, raised Jacques Derrida’s objections, when he was induced for the first time to co-operate with architects’ milieu. During this long lasting thought exchange the philosopher eventually acknowledged Bernard Tschumi’s arguments for reasoning the encroachment of architecture’s fundamental rules. Deconstruction applied in architecture was not a simple transposition or analogy of practices that had been applied by philosophy of deconstruction. We may even say that considering architectural terms became an important formula of deconstruction. Architecture understood in philosophical way became something beyond the practice and theory of its own discipline, a sort of metaphysics of both philosophy and architecture. The deliberate encroachment of simplicity of dividing architecture into theory and practice, for the first time became a clear aim for Tschumi in his drawings and texts entitled The Manhattan Transcripts. The contents of this series of works was a record of characteristic features of this New York district in such a way that not only objects were the subject of the record but also relations between objects, people and events. The record was about to take into consideration a conflict character of elements of this representation and at the same time to avoid applying to them the rule of mimetism. The record became a form of reflection over the very record by an increased control over the ways of representation. Architecture which was considered in the The Manhattan Transcripts was not directed to fulfill the needs of inhabitation or production, it was rather related with hitherto usually marginalised liminal situations: building ostentatiously big monuments, religious cult, war etc. Architecture operating in these relations focused also the attention on the included in it continuous tendency to overpass its own restrictions, the role of violence as its not recognised factor, or the meaning of excess and shock in its operation. Architecture moving from reason towards madness became even more visible in the design of Parisian Parc de la Villette, whose pavilions were defined as folies (in French it means both small park buildings and follies). The park was supposed to be on the one hand a reflection of traditional society disintegration while on the other it questioned basic rules of producing a work of architecture. The traditional rules of designing, based on ordering up, were replaced with the strategies of dysfunction and dissociation. In Tschumi’s opinion methods of this kind may be equivalent of what Derrida named différance. Instead of aiming at mergence, any diversity, plays or variations were strengthen. Tschumi’s texts, in which he explained his attitude, were completed by Derrida’s extent statement entitled Point de folie – Maintenant l’architecture. Derrida’s article is the most significant of all his statements on architecture as a form of thinking and activity. According to the philosopher, architecture should divide space (in French defined as espacement), what enables both thinking and action – it arranges the space of an event. Tschumi’s buildings, defined as folies, in an essential way destabilise any created order, and at the same time they refresh it. Derrida’s statement suggests that architecture may become both metaphor of an order merging a language or a society but also of inner forces which deconstruct and reconstruct it. Therefore architecture is at the same time a construction, a deconstruction and a reconstruction. Parc de la Villette stands out in this system with its attempt to step beyond the scheme of an easy repetition and its heading for chances of achieving more radical otherness. -/- Conclusion Destruction as construction. Paradoxes of deconstruction in architecture -/- Scepticism about persistence and common importance of fundamental values of human culture evinced in philosophers and writers’ works as early as in Greek antiquity, nevertheless it was not expressed so strongly as in the second half of the 20th century. Especially in Heidegger’s work Being and Time (although originated in 1927, still influential in all later philosophy) the following states were characterised: the state of losing the ground (Abgrund), of being out of sight (Unheimlichkeit) and of being out of dwelling (Un-zuhause-sein) – as the basis of self-confidence of conscious being there (Dasein). The entire criticism of philosophy of home and dwelling draws the inspiration from this early writing of the German philosopher, it combines crisis of basic terms of metaphysics with social conditions which are dictated by living in large metropolis. The crisis of both metaphysical foundation and home appears to be similar to the situation of weakening the relations between a man and his dwelling in extensively expanding cities. Whereas philosophy, as well as many disciplines of social sciences, have diagnosed for a long time the destabilisation of fundamental ideas of Western culture and crucial changes in the ways of dwelling, architecture itself occurred to be “the last fortress of metaphysics” (J. Derrida). Among contemporary architects, Peter Eisenman and Bernard Tschumi were the ones who engaged most decidedly in the issues of critical analysis of architecture foundation and its social role. Both the architects noticed new formulas of contemporary social and individual existence, tremendously different from the entire history, and at the same time they affirmed lack of adequacy of architecture concepts to new situations. Both Eisenman and Tschumi used to describe the existing architecture as a tool for consolidation of highly integrated and hierarchised societies, and also as a discipline extremely uncoincidental with the current character of social life based on ideas of freedom and diversity. The means to transform architecture and make a factor of further social changes out of it, was a concept that accentuated revealing the inner contradictions of this discipline, and considering them in designing strategies. Eisenman’s activity, in regard of what has just been noticed, was focused on questioning the basic rules of traditionally comprehended architecture, especially the rule of purpose. The American architect noticed that the concept of architecture as fulfilment the need of location, hides away the fact that the location has to be constantly reconsidered, and hence it is overtaken by change (dislocation). Therefore new concept of architecture propounded architectural activity to translocate the concept of location – more than before – but also to change its status perpetually. Such comprehended architecture should claim, as its main purpose, the constant revision of this purpose and create itself anew permanently. Even Eisenman’s earliest designs of houses nos. I-IV broke with such values as the sense of safety, closeness and familiarity, and just on the contrary they accentuated senses of strangeness, homelessness and loss of confidence. The contradictions within architecture noticed by Tschumi referred to combination of intellectual and sensual values in architecture, when their non-appropriation was defeated by an additional condition, namely the way of experience based on pleasure of excess, marked by insanity. The features of folly were especially visible in his designs of gardens, where the order of planning was mixed with sensual experience introduced by particular elements (both the ones created by nature, and the buildings defined as folies). Parc de la Villette designed by the French architect in Paris put in question not only the common understanding of purpose in architecture but also the ideas of order and integrity, as its plan was based on the combination of independent layers with records of grids of points, various lines and planes. The architecture that collides inadequate elements with each other was supposed to be a kind of an event with no beginning and no end. The architecture treated as an event became a form of a space weakened articulation that maintains its diversity and lack of accordance of the elements building it up. The analyses of Eisenman and Tschumi’s theoretical writings indicate how much the aims of architecture have actually changed; instead of supporting social persistence, the architecture is rather intensifying contradictions, and instead of providing people with the sense of safety, it sublimes danger. From simple acts of defamiliarisation, increasing the distance to itself and enhancing the role of theory, through discomfort, anxiety, not feeling someone at home, weirdness, excess, shock and violence, architecture reached the edge of stability and uncertainty, only to make an attempt at penetrating what is impossible and unutterable, and recording what cannot become the subject of any records. -/- . (shrink)

The Responsibility of Freedom of Speech and the Role of Media in Propagating Correct Knowledge -/- In modern societies, freedom of speech is often heralded as a fundamental right, allowing individuals to express their thoughts and opinions freely. However, the concept of absolute freedom of speech is not without its flaws. When viewed through the lens of natural laws, including the universal law of balance, the unchecked exercise of speech can lead to societal imbalances. It is essential to recognize that (...) while individuals should be allowed to voice their opinions, this freedom comes with the responsibility to ensure that speech contributes positively to societal harmony, personal growth, and the well-being of others. This responsibility extends beyond individual action and applies to all forms of media, which play a significant role in shaping public discourse and the flow of information. -/- The Concept of Freedom of Speech and its Pitfalls -/- Freedom of speech, in its ideal form, allows individuals to express their ideas and beliefs without fear of censorship or retribution. This principle is grounded in the belief that diverse viewpoints contribute to the flourishing of democratic societies. However, the unrestricted nature of this freedom can also lead to unintended consequences. When individuals or groups disseminate harmful misinformation, spread hate speech, or manipulate public sentiment for selfish gain, the foundational balance within society is disrupted. The unchecked expression of falsehoods or inflammatory rhetoric can create divisions, incite violence, or foster ignorance—outcomes that are contrary to the well-being of individuals and the harmony of society. -/- The spreading of false beliefs, misinformation, or gossip can be especially damaging. Such behavior not only distorts reality but also erodes trust within communities, making it more difficult for people to distinguish between truth and falsehood. False beliefs can lead to irrational fears, biases, or hatred, and when spread, they contribute to the further fragmentation of societies. In the age of digital media, these harmful narratives can quickly go viral, reaching vast audiences before they can be corrected, amplifying their negative impact. -/- From the perspective of the universal law of balance, the free exchange of ideas must be aligned with the greater good, ensuring that speech contributes to constructive discourse and societal progress. Words are powerful, and their impact on both the individual and collective mind can shape reality in profound ways. Therefore, freedom of speech should not be seen as an absolute right devoid of responsibility. Rather, it must be accompanied by an awareness of its potential effects and a commitment to using it to foster understanding, unity, and truth. -/- The Role of Media In Shaping Knowledge -/- Media, whether traditional or digital, plays a central role in how information is disseminated to the public. In today’s interconnected world, media outlets, including news organizations, social media platforms, and content creators, have an unprecedented influence on shaping public opinion. Given this influence, media must be held to high standards of responsibility, as it is the primary vehicle through which society consumes knowledge. -/- The responsibility of the media extends beyond merely reporting facts; it includes the duty to ensure the accuracy, reliability, and relevance of the information shared. Media outlets must prioritize the dissemination of truth, fact-check their sources, and avoid sensationalism that can distort public perception. Misinformation, especially when propagated through powerful media channels, can have lasting consequences on public trust, societal stability, and personal decision-making. The rapid spread of gossip, rumors, or fake news can lead to unnecessary panic, conflict, or even harm, demonstrating the real dangers of unchecked speech. -/- In the age of information overload, the role of the media is to sift through the noise and present knowledge in a balanced, accessible, and responsible manner. This involves not only reporting on events but also offering analysis and context that help the public understand the deeper implications of the information being shared. Media must act as a filter, ensuring that the knowledge people receive aligns with reality, helps individuals make informed decisions, and contributes to the greater good. -/- The Need for Media Literacy and Accountability -/- As media consumers, individuals must also take responsibility for their engagement with information. Media literacy—the ability to critically analyze, evaluate, and interpret media content—is a crucial skill in today’s world. With the proliferation of social media platforms, where misinformation can spread rapidly, it is more important than ever for individuals to be discerning about the sources of information they trust. Education systems worldwide must prioritize media literacy as part of their curricula, teaching students how to identify credible sources, distinguish between fact and opinion, and recognize the potential for manipulation in media messages. -/- For the youth, empowering them to critically engage with media is especially vital. With the rise of social media and peer-to-peer communication, young people are particularly susceptible to the influence of misinformation and gossip. The spread of rumors or false information among peer groups can have serious social consequences, including damaged reputations, broken friendships, and even bullying. It is essential to foster a sense of personal responsibility in the youth by teaching them the importance of verifying information before sharing it and the harmful effects of spreading unverified or negative content. -/- Youth should be empowered to practice empathy and discernment when interacting with information. Schools, families, and communities can collaborate to teach the younger generation about the consequences of gossip and misinformation—how they can harm individuals, societies, and even themselves. Encouraging open dialogue about the ethical use of information and the value of truth can help instill the importance of responsible speech in the youth. By creating a culture that values truth over sensationalism and empathy over gossip, we can work toward a more informed and balanced society. -/- At the same time, media organizations must be held accountable for the content they produce and share. This accountability requires strong ethical guidelines and transparency, ensuring that media outlets prioritize public welfare over profits or political agendas. The role of media is not merely to entertain or persuade but to educate, inform, and serve as a reliable source of knowledge. Failure to adhere to these responsibilities can lead to misinformation, polarization, and the erosion of public trust. -/- The Importance of Legal Laws in Preventing the Spread of False Information -/- While personal responsibility and media literacy are essential, legal frameworks also play a crucial role in curbing the spread of false information. In the Philippines, laws like the Cyber Libel Law (Republic Act No. 10175) serve as vital tools for combating online defamation, false information, and harmful content. This law holds individuals accountable for spreading libelous statements or malicious rumors online, providing a legal recourse for those affected by misinformation. -/- Such legal measures are important because they act as deterrents, encouraging individuals and organizations to think carefully before sharing content that could harm others or society at large. Legal laws like the Cyber Libel Law help ensure that the digital space is not misused for malicious purposes, such as spreading false beliefs, gossip, or misinformation that can cause public harm. These laws serve to protect individuals’ reputations and prevent the viral spread of content that could lead to social unrest or personal injury. -/- Furthermore, legal frameworks can also push media outlets and digital platforms to take more proactive measures in monitoring and controlling the spread of misinformation. By enforcing penalties for the dissemination of harmful content, governments can encourage media organizations and platforms to adopt stricter content policies and invest in fact-checking mechanisms. Legal safeguards not only protect individuals but also promote accountability, ensuring that those responsible for the creation and dissemination of false information are held liable. -/- While freedom of speech is crucial, the presence of legal frameworks ensures that this right is not abused to the detriment of others. These laws help strike a balance between protecting the right to express opinions and maintaining societal harmony by preventing the spread of falsehoods and malicious gossip. -/- The Balance Between Freedom of Speech and Responsibility -/- In light of the universal law of balance, freedom of speech must be exercised with a sense of duty. The right to express oneself must not come at the expense of societal harmony or the well-being of others. Media, as a conduit for knowledge and discourse, must prioritize accuracy, accountability, and ethical standards in its operations. This includes ensuring that the information they share is balanced, relevant, and rooted in truth. -/- At the same time, it is important to recognize that all individuals, including media practitioners, are part of a larger system. Every word spoken, every article written, and every broadcast made contributes to the collective reality we all experience. The impact of these actions ripples out into society, influencing minds, shaping behaviors, and creating a feedback loop that can either strengthen or weaken the fabric of society. By embracing responsibility in speech and media practices, we can help ensure that our collective decisions align with the natural balance of the world around us, fostering a society that values truth, understanding, and mutual respect. -/- Conclusion -/- The concept of freedom of speech, while important, cannot be viewed as a blanket entitlement devoid of responsibility. The power of speech, when unchecked, can disrupt the natural balance of society, leading to harm, division, and ignorance. Media, as a central vehicle for disseminating knowledge, holds a critical responsibility in ensuring that the information shared is accurate, reliable, and serves the greater good. In this context, freedom of speech should be understood as a tool for fostering truth and unity, not as an unregulated license to mislead or divide. -/- Legal frameworks, such as the Cyber Libel Law, provide essential safeguards, holding individuals accountable for the harm caused by false information. By aligning speech and media practices with the principles of balance, responsibility, and truth, society can move toward a more informed, harmonious, and just future. Moreover, empowering the youth to become responsible consumers and sharers of information is essential in cultivating a generation that values truth, empathy, and ethical communication, ultimately promoting a balanced and well-informed society. -/- . (shrink)

The Science of Balanced Leadership and Competition: The Role of AI Technology as a Guide -/- Introduction -/- Leadership and competition are two fundamental forces that shape human societies, economies, and institutions. However, their effectiveness depends on how they are managed. When leadership is imbalanced, it leads to corruption, authoritarianism, or inefficiency. When competition is unregulated, it creates inequality, exploitation, and instability. The science of balanced leadership and competition is an approach that integrates principles of natural balance, ethical decision-making, and (...) systemic thinking to ensure sustainable and just progress. -/- In the modern era, artificial intelligence (AI) technology serves as a powerful tool to assist leaders in maintaining this balance. AI can analyze vast amounts of data, predict potential crises, and offer insights for decision-making. Properly programmed AI can help guide leaders toward fair and ethical governance while also ensuring competition remains beneficial rather than destructive. -/- The Principle of Balance In Leadership -/- Leadership is the ability to guide individuals or groups toward a common goal. However, effective leadership is not just about authority; it requires a balance between control and flexibility, vision and adaptability, power and responsibility. -/- 1. The Balance Between Authority and Participation – Leaders must maintain authority to make decisive actions but also encourage participation from team members. Excessive authoritarianism suppresses innovation, while excessive democracy leads to indecisiveness. A balanced leader allows structured decision-making while considering input from others. -/- 2. The Balance Between Short-Term and Long-Term Goals – Effective leaders understand that immediate success must not come at the cost of future stability. Governments that prioritize economic growth without environmental responsibility, for example, create long-term disasters. Sustainable leadership requires long-term planning while addressing short-term needs. AI technology can analyze patterns, predict long-term consequences, and assist leaders in making informed, future-proof decisions. -/- 3. The Balance Between Competence and Morality – A leader may be highly competent but unethical, leading to corruption and exploitation. Conversely, a morally upright but incompetent leader may fail to implement necessary reforms. Balanced leadership integrates technical skill with ethical responsibility. AI systems programmed with ethical guidelines can act as an advisory tool, identifying potential ethical violations in leadership decisions and ensuring a fair and just system. -/- The Role of Competition in Progress -/- Competition is essential for innovation, economic growth, and personal development. However, uncontrolled competition leads to monopolies, exploitation, and social inequality. A balanced approach ensures that competition serves collective progress rather than individual greed. -/- 1. Healthy Competition vs. Destructive Competition – In a balanced system, competition drives excellence without harming others. In contrast, destructive competition creates a “win-at-all-costs” mentality, where ethics and fairness are disregarded. Examples include corporate monopolies suppressing small businesses or political parties prioritizing power over national interest. AI-driven monitoring systems can help detect unethical business practices and ensure fair competition in markets. -/- 2. Regulated Competition for Collective Growth – Governments and institutions must regulate competition to ensure fairness. This includes antitrust laws to prevent monopolies, ethical guidelines in business, and fair labor policies to protect workers from exploitation. AI can assist regulators in monitoring economic trends, detecting monopolistic behavior, and ensuring fair market conditions. -/- 3. Coopetition: A Balance Between Cooperation and Competition – In many industries, companies compete for market dominance while also collaborating in research, standardization, or sustainability efforts. This concept, known as “coopetition,” allows for economic growth while maintaining ethical responsibilities. AI can optimize cooperation strategies, ensuring that businesses maximize benefits while maintaining fair competition. -/- The Role of AI in Maintaining Balance -/- AI technology plays a crucial role in guiding leaders and institutions toward balanced decision-making. It can be used in the following ways: -/- 1. AI for Predictive Analysis – AI can process large-scale data to predict social, economic, and environmental trends, helping leaders make proactive decisions rather than reactive ones. -/- 2. AI for Ethical Governance – AI can be programmed with ethical principles to provide real-time insights on the consequences of political, corporate, or social policies. This ensures that decision-making aligns with fairness, justice, and sustainability. -/- 3. AI for Market Regulation – AI-driven economic models can detect unfair competition, price manipulation, and unethical corporate behavior, allowing governments to take corrective actions swiftly. -/- 4. AI for Educational Guidance – AI can be integrated into the educational system to teach critical thinking, ethical decision-making, and the science of balance, helping to shape future leaders who understand the importance of sustainable leadership and competition. -/- Applying the Science of Balance in Society -/- The science of balanced leadership and competition applies across various domains, from government and business to education and personal development. AI technology enhances this process by providing data-driven insights and ethical guidance. -/- 1. In Governance – Leaders must ensure that laws and policies balance economic growth with social welfare, individual rights with national security, and environmental sustainability with industrial development. AI can help design policies that optimize these balances through advanced simulations and scenario modeling. -/- 2. In Business – Corporate leaders should foster healthy competition while ensuring fair wages, ethical production, and sustainable business practices. AI can be used to analyze global trends, predict economic shifts, and optimize business strategies that benefit both corporations and society. -/- 3. In Education – Schools should encourage competition to inspire excellence while fostering teamwork, ethical responsibility, and critical thinking. AI-driven personalized learning can help students develop both competitive and cooperative skills based on their strengths and weaknesses. -/- 4. In Personal Development – Individuals must balance ambition with ethics, career success with personal well-being, and competition with collaboration in their daily lives. AI-powered personal development tools can provide guidance, helping individuals make balanced life decisions. -/- Conclusion -/- The science of balanced leadership and competition is essential for building a just and sustainable society. It requires an understanding of natural balance, ethical decision-making, and systemic thinking. AI technology plays a critical role in achieving this balance by providing data-driven insights, predicting long-term consequences, and ensuring ethical decision-making. -/- When leadership is balanced, it fosters progress without oppression. When competition is balanced, it drives innovation without exploitation. With AI as a guiding tool, societies can move toward a future where decision-making is not only efficient but also ethical and sustainable. By integrating AI with principles of natural balance, we can ensure a world that is fair, progressive, and in harmony with the universal laws of nature. -/- . (shrink)

The hermeneutic pragmatism explored in this article timely examines how “post-truth” claims over-estimate semantic freedoms while at the same time underestimating semantic and pre-semantic restraints. Such pragmatism also timely examines how formalists err by committing the reverse errors. Drawing on insights from James, Peirce, Putnam, Rorty, Gadamer, Derrida, and others, such hermeneutic pragmatism explores (1) the necessary role of both internal and objective experience in meaning, (2) the resulting instrumental nature of concepts required to deal with such experience, (3) the (...) related need for workability to apply to the “the collectivity of experience’s demands, nothing being omitted,” (4) the inherent role of morality and other norms in measuring such workability, (5) the semantic as well as experiential nature of our workable realities, (6) the semantic freedoms involved in constructing, framing, and retaining our workable realities and concepts, and (7) the semantic, pre-semantic, and other restraints on constructing, framing, and retaining our workable realities and concepts. -/- Such hermeneutic pragmatism also introduces Eunomia, a real-world alternative to Dworkin’s superhuman judge Hercules. Named after the Greek goddess of good order, the human Eunomia represents the reasonable judge excellently versed in (among other things) legal theory, legal practice, linguistics, and philosophy of language. Additionally, in its appendices, this article surveys the pragmatic restraints of “implementives” and provides a detailed overview of pragmatic “workability” restraints for both law and fact. -/- (By “sense” the title of this article means not only “meaning conveyed or intended” but also “capacity for effective application of the powers of the mind as a basis for action or response.” See Sense, MERRIAM-WEBSTER’S COLLEGIATE DICTIONARY (11th ed. 2014) “Workable” has the broad meaning discussed in Sections II, IV, and Appendix C of the Article, and "good" is further explored in the section on Eunomia, namesake of the Greek goddess of good order.) -/- Keywords: Pragmatism, Hermeneutic, Truth, Rule of Law, William James, C.S. Peirce, Hilary Putnam, Richard Rorty, Gadamer, Habermas, Derrida, Lon Fuller, H.L.A. Hart, Post-truth, Postmodernism, Trump, Rhetoric, Meaning, Interpretation, Metaphor, Category, Lifeworld, Formalism, Framing, Deconstruction. (shrink)

Creativity pervades human life. It is the mark of individuality, the vehicle of self-expression, and the engine of progress in every human endeavor. It also raises a wealth of neglected and yet evocative philosophical questions: What is the role of consciousness in the creative process? How does the audience for a work for art influence its creation? How can creativity emerge through childhood pretending? Do great works of literature give us insight into human nature? Can a computer program really be (...) creative? How do we define creativity in the first place? Is it a virtue? What is the difference between creativity in science and art? Can creativity be taught? The new essays that comprise The Philosophy of Creativity take up these and other key questions and, in doing so, illustrate the value of interdisciplinary exchange. Written by leading philosophers and psychologists involved in studying creativity, the essays integrate philosophical insights with empirical research. CONTENTS I. Introduction Introducing The Philosophy of Creativity Elliot Samuel Paul and Scott Barry Kaufman II. The Concept of Creativity 1. An Experiential Account of Creativity Bence Nanay III. Aesthetics & Philosophy of Art 2. Creativity and Insight Gregory Currie 3. The Creative Audience: Some Ways in which Readers, Viewers and/or Listeners Use their Imaginations to Engage Fictional Artworks Noël Carroll 4. The Products of Musical Creativity Christopher Peacocke IV. Ethics & Value Theory 5. Performing Oneself Owen Flanagan 6. Creativity as a Virtue of Character Matthew Kieran V. Philosophy of Mind & Cognitive Science 7. Creativity and Not So Dumb Luck Simon Blackburn 8. The Role of Imagination in Creativity Dustin Stokes 9. Creativity, Consciousness, and Free Will: Evidence from Psychology Experiments Roy F. Baumeister, Brandon J. Schmeichel, and C. Nathan DeWall 10. The Origins of Creativity Elizabeth Picciuto and Peter Carruthers 11. Creativity and Artificial Intelligence: a Contradiction in Terms? Margaret Boden VI. Philosophy of Science 12. Hierarchies of Creative Domains: Disciplinary Constraints on Blind-Variation and Selective-Retention Dean Keith Simonton VII. Philosophy of Education (& Education of Philosophy) 13. Educating for Creativity Berys Gaut 14. Philosophical Heuristics Alan Hájek. (shrink)

Legal theorists seek to persuade other jurists of certain theories: Textualism or purposivism; formalism or realism; natural law theory or positivism; prison reform or abolition; universal or particular human rights? Despite voluminous literature about these debates, tremendous uncertainty remains about which views experts endorse. This Article presents the first-ever empirical study of American law professors about legal theory questions. A novel dataset of over six hundred law professors reveals expert consensus and dissensus about dozens of longstanding legal (...) theory debates. -/- Law professors also debate questions about the nature of the legal academy. Descriptively, which subjects (e.g. constitutional law) and methods (e.g. law & economics) are most central within the legal academy today? And prescriptively, should today’s legal academy prioritize additional areas (e.g. legislation) or methods (e.g. critical race theory)? There is great interest in these questions but no empirical dataset of experts’ views; this results in uncertainty about which views experts endorse. This Article’s empirical study also clarifies these questions, documenting law professors’ evaluation of over one-hundred areas of law. -/- The legal theory and legal academy findings support implications for legal scholarship, education, and practice. Clearly, debates about law and the legal academy’s evolution should not be settled by a survey. Nevertheless, insofar as law professors are experts about these issues, it is instructive to discover and carefully examine what views those experts hold, so as to help determine which views are most likely to be true and how the legal academy ought to develop. (shrink)

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

Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering a (...) wide field extending from belief to theory, from emotions to concepts, from the wisdom of personal experience to the most sophisticated doctrines. Spirit and spirituality are indeed many-faceted notions. They may refer to the intricate world of the interacting spirits which inhabit living beings in animistic traditions, without excluding a “grand force” linking human beings within a dynamic whole on which their very existence rely . They also bear upon more atomistic and either/or approaches of Western philosophy, which have become embodied in Cartesian dualism against a monotheist background, to the point of freezing the essence of individuals and culminating in the extreme individualism that characterizes our contemporaries. However, this equally refers to the opposite conception of materialism, across times and cultures, from ancient India and Greece (Cārvāka, originally known as Lokāyata, or some Buddhist doctrines for the former, Democritus or Lucretius for the latter) to more contemporary materialistic schools, whether modern or postmodern. -/- The following papers look at the contrasting forms of the philosophy and spirit of the human factor set into a whole, with no artificial disjoint between the psychical and the physical levels, as Wittgenstein put it: “And how can a body have a soul?”. This approach is not unrelated to the notion of anthropocene examined in a recent issue of Cosmopolis, with provides another comprehensive framework open to a spiritual life emerging from the very environment that generated it. -/- *** The first section of this issue was edited by Dominique de Courcelles, director at the National French Research Centre (CNRS), whom we wish to thank for collecting relevant studies relating to the religious and political questions, with a view to focusing on the war of ideas inevitably waged behind images, concepts and perceptions, taking an asymmetrical approach. To the extent that they are mindful of global/local interactions and include representations, opinions and beliefs, such disciplines as philosophy, philology, history and social sciences can provide useful studies accounting for new practices in geopolitics and a fair diplomacy. -/- In her introduction, Dominique de Courcelles first poses the question of how the religious and political spheres interrelate, with their corresponding religious demands and humanistic values. She then suggests that the right question today may be breaking with the philosophy of human rights concerned with the defense of human beings against the hazards of arbitrary politics or the instrumental use of religion, in favour of a fair philosophy of humankind, a new humanism. This would consist in recognizing a common loyalty of all towards one interhuman, not only interstate community, to protect it from both the autonomy demanded by individuals and the instrumental use of minorities. -/- Considering the fact of diversity, so important today in terms of both politics and religion, Abdelhai Azarkan looks at the conditions under which tolerance could obtain the double status of right and duty. He revisits to two philosophers, John Locke and Voltaire, who thought about it from the historical reality of religious wars. The former made tolerance into a right, basing his analysis on the political-legal level, while the latter saw tolerance as a duty, from an analysis based on ethical-political criteria. -/- Mathieu Guidère examines what he calls semantic denominationalism, a term which implies religious attributes and identities, whichever national loyalties or personal belonging they may have at the same time. Since the early 2000s, thie phenomenon has expanded tremendously, compounded by the “war on terror” and the over media-oriented terrorist actions. Denominational expressions act as formal names for ordinary and high-profile players in domestic and foreign policies of democratic states. These systems reveal a receding secularization, while the powerful comeback of religious identities signals the failure of nation-states and the weakening of the humanist spirit. -/- Barbara De Poli retraces the history of a contemporary jihadism claiming its Islamic essence and asserting the truth of genuine coranic principles via the war on infidels, with a view to restoring the Caliphate. After defining the term jihad, she shows that even if this contemporary jiadism is spreading in the Muslim world, it radically departs from Islamic law and the received use of the term jihad, in so far as it is rooted in the early radical thinking of Islamic ideologues in the 20th century, starting with with Hassan al-Banna, the founder of the Muslim Brotherhood. This current has been fueled by by international conflicts since the outbreak of the war in Afghanistan, in which the so-called Western countries bear a major responsibility. -/- Abderrazak Sayadi starts from the Tunisian experience to ask the question of humanist values and democracy within the relationships between the religious and political spheres. As a historian of religion, he is brought to demystify certain islamic principles and to paying attention to the reform of law, seeing the separation of religion and politics as a precondition to a successful democratic gamble and the establishment of a renewed humanism. -/- Dominique de Courcelles reminds us that getting a better knowledge of narrations and words makes it possible to better understand how logical and rhetorical thinking works for those who wage an asymetriccal war, re-enchanting and mystifying the world to better take control. As soon as 1932, an exchange of letters between Einstein and Freud made it clear that, in order to free man from fatality and war, education understood as culture was fundamental. Such illustrations as the exécution of Oussama ben Laden and the Caliph’s speech in Mossoul show that a premiminary analysis of images and words is essential to a fair diplomacy conducted by people from civil society, whose culture and wisdom allow justice and force to speak together and better resist war. -/- Marcel Boisard thinks that on the day the guns fall silent, exhausted by war, we will not return to the state borders that have prevailed for a century as an outcome of the Sykes-Picot agreement of 1916. It is time to prepare the “day after”, which will be a huge challenge. To this end, a summit of Middle-East nations is urgently needed to globally decide the fate of those peoples. On the condition that we know who the enemy is and accept to name it, to understand the history of the countries, groups and alliances, and to question any false or self-interested sense of certainty. -/- *** In the second section, Paul Schafer provides the author’s experiences to explain how culture, from the artistic to the biological, has the power to to open the doors to spirituality, from the inner self to the global environment. He asks himself whether a relative permanence of spirituality can arise from the specific moments that characterize it. Laurent Ledoux synthesizes the conclusion of a symposium held on 22 January 2015 on the links between philosophy and management, on the basis of the spiritual dimension conceived as “natural” and the answers it may suggest to the issues that face the organizations in a “contemporaniversal” world. Jacques Rifflet makes that question in a secular perspective, based on the wellsprings of personal commitment before it can be caught by any religious creed or scientific theory. In this sense spirituality, in alliance with reason, both inspires human consciousness and illuminates its destiny. Sami Aldeeb asks himself whether Islam can be reconciled with human rights. Caught between the belief in an absolute and final Word descended from the sky, and evidence showing that any religion is the creation of a given culture and a society situated in time and space, the Makkan and … contexts et médinois call for differentiated, if not opposite answers and exegeses. Bernard Carmona provides the outline of a dialogical framework, which is known to be a feature of debates between the various philosophical schools of classical India, exemplified here by the transdisciplinary perspective of debates within a Buddhist context. *** The articles not focused on the previous topic include a study by Landry Signé on China’s strategy, competing with the United States to control African resources. The author deals with the specific case of China’s rapprochement with Southern Sudan since Sudan was broken up. In the last paper, Goran Fejić and Rada Iveković, return to the essential role that women should play, and comments upon the role of some international legal instruments related in particular to the elimination of all forms of discrimination. The perspective is transnational and transethnic and is based on secular criteria, as regards nation-building and more generally society-building. Considering the persistence of widespread violence, whether in times of armed conflict or in times of peace, the question remains whether it is possible to fully implement rights and justice instruments. (shrink)

This book is an anthology with the following themes. Non-European Tradition: Bussanich interprets main themes of Hindu ethics, including its roots in ritual sacrifice, its relationship to religious duty, society, individual human well-being, and psychic liberation. To best assess the truth of Hindu ethics, he argues for dialogue with premodern Western thought. Pfister takes up the question of human nature as a case study in Chinese ethics. Is our nature inherently good (as Mengzi argued) or bad (Xunzi’s view)? Pfister ob- (...) serves their underlying agreement, that human beings are capable of becoming good, and makes precise the disagreement: whether we achieve goodness by cultivating autonomous feelings or by accepting external precepts. There are political consequences: whether government should aim to respect and em- power individual choices or to be a controlling authority. Early Greek Thinking: Collobert examines the bases of Homeric ethics in fame, prudence, and shame, and how these guide the deliberations of heroes. She observes how, by depending upon the poet’s words, the hero gains a quasi- immortality, although in truth there is no consolation for each person’s inevi- table death. Plato: Santas examines Socratic Method and ethics in Republic 1. There Socrates examines definitions of justice and tests them by comparison to the arts and sciences. Santas shows the similarities of Socrates’ method to John Rawls’ method of considered judgments in reflective equilibrium. McPherran interprets Plato’s religious dimension as like that of his teacher Socrates. McPherran shows how Plato appropriates, reshapes, and extends the religious conventions of his own time in the service of establishing the new enterprise of philosophy. Ac- cording to Taylor, Socrates believes that humans in general have the task of helping the gods by making their own souls as good as possible, and Socrates’ unique ability to cross-examine imposes on him the special task of helping others to become as good as possible. This conception of Socrates’ mission is Plato’s own, consisting in an extension of the traditional conception of piety as helping the gods. Brickhouse and Smith propose a new understanding of Socratic moral psychology—one that retains the standard view of Socrates as an intellectualist, but also recognizes roles in human agency for appetites and passions. They compare and contrast the Socratic view to the picture of moral psychology we get in other dialogues of Plato. Hardy also proposes a new, non-reductive understanding of Socratic eudaimonism—he argues that Socrates invokes a very rich and complex notion of the “Knowledge of the Good and Bad”, which is associated with the motivating forces of the virtues. Rudebusch defends Socrates’ argument that knowledge can never be impotent in the face of psychic passions. He considers the standard objections: that knowledge cannot weigh incom- mensurable human values, and that brute desire, all by itself, is capable of moving the soul to action. Aristotle: Anagnostopoulos interprets Aristotle on the nature and acquisition of virtue. Though virtue of character, aiming at human happiness, requires a complex awareness of multiple dimensions of one’s experience, it is not properly a cognitive capacity. Thus it requires habituation, not education, according to Aristotle, in order to align the unruly elements of the soul with reason’s knowledge of what promotes happiness. Shields explains Aristotle’s doctrine that goodness is meant in many ways as the doctrine that there are different analyses of goodness for different types of circumstance, just as for being. He finds Aristotle to argue for this conclusion, against Plato’s doctrine of the unity of the Good, by applying the tests for homonymy and as an immediate cons- equence of the doctrine of categories. Shields evaluates the issue as unresolved at present. Russell discusses Aristotle’s account of practical deliberation and its virtue, intelligence (phronesis). He relates the account to contemporary philo- sophical controversies surrounding Aristotle’s view that intelligence is neces- sary for moral virtue, including the objections that in some cases it is unnecessary or even impedes human goodness. Frede examines the advantages and disadvantages of Aristotle’s virtue ethics. She explains the general Greek con- ceptions of happiness and virtue, Aristotle’s conception of phronesis and compares the Aristotle’s ethics with modern accounts. Liske discusses the question of whether the Aristotelian account of virtue entails an ethical-psy- chological determinism. He argues that Aristotle’s understanding of hexis allows for free action and ethical responsibility : By making decisions for good actions we are able to stabilize our character (hexis). Hellenistic and Roman: Annas defends an account of stoic ethics, according to which the three parts of Stoicism—logic, physics, and ethics—are integrated as the parts of an egg, not as the parts of a building. Since by this analogy no one part is a foundation for the rest, pedagogical decisions may govern the choice of numerous, equally valid, presentations of Stoic ethics. Piering interprets the Cynic way of life as a distinctive philosophy. In their ethics, Cynics value neither pleasure nor tradition but personal liberty, which they achieve by self-suffi- ciency and display in speech that is frank to the point of insult. Plotinus and Neoplatonism: Gerson outlines the place of ordinary civic virtue as well as philosophically contemplative excellence in Neoplatonism. In doing so he attempts to show how one and the same good can be both action-guiding in human life and be the absolute simple One that grounds the explanation of everything in the universe. Delcomminette follows Plotinus’s path to the Good as the foundation of free will, first in the freedom of Intellect and then in the “more than freedom” of the One. Plotinus postulates these divinities as not outside but within each self, saving him from the contradiction of an external foundation for a truly free will. General Topics: Halbig discusses the thesis on the unity of virtues. He dis- tinguishes the thesis of the identity of virtues and the thesis of a reciprocity of virtues and argues that the various virtues form a unity (in terms of reciprocity) since virtues cannot bring about any bad action. Detel examines Plato’s and Aristotle’s conceptions of normativity : Plato and Aristotle (i) entertained hybrid theories of normativity by distinguishing functional, semantic and ethical normativity, (ii) located the ultimate source of normativity in standards of a good life, and thus (iii) took semantic normativity to be a derived form of normativity. Detel argues that hybrid theories of normativity are—from a mo- dern point of view—still promising. Ho ̈ffe defends the Ancient conception of an art of living against Modern objections. Whereas many Modern philosophers think that we have to replace Ancient eudaimonism by the idea of moral obligation (Pflicht), Ho ̈ffe argues that Eudaimonism and autonomy-based ethics can be reconciled and integrated into a comprehensive and promising theory of a good life, if we enrich the idea of autonomy by the central elements of Ancient eudaimonism. Some common themes: The topics in Chinese and Hindu ethics are perhaps more familiar to modern western sensibilities than Homeric and even Socratic. Anagnostopoulos, Brickhouse and Smith, Frede, Liske, Rudebusch, and Russell all consider in contrasting ways the role of moral character, apart from intellect, in ethics. Brickhouse / Smith, Hardy, and Rudebusch discuss the Socratic con- ception of moral knowledge. Brickhouse / Smith and Hardy retain the standard view of the so called Socratic Intellectualism. Shields and Gerson both consider the question whether there is a single genus of goodness, or if the term is a homonym. Bussanich, McPherran, Taylor, and Delcomminette all consider the relation between religion and ethics. Pfister, Piering, Delcomminette, and Liske all consider what sort of freedom is appropriate to human well-being. Halbig, Detel, and Ho ̈ffe propose interpretations of main themes of Ancient ethics. (shrink)

Bad philosophy is responsible for the climate and nature crises, and other global problems too that threaten our future. That sounds mad, but it is true. A philosophy of science, or of theatre or life is a view about what are, or ought to be, the aims and methods of science, theatre or life. It is in this entirely legitimate sense of “philosophy” that bad philosophy is responsible for the crises we face. First, and in a blatantly obvious way, those (...) institutions, organizations, corporations, businesses, endeavours, and activities of humanity that cause the crises and global problems we face, do so because of the aims they pursue (profit perhaps, or power, or heat and light for homes), and the methods adopted in pursuit of those aims – the philosophy in other words, built into the institution, organization, business, human activities, or whatever it may be. It is the philosophy of these institutions, organizations and activities that we need to change to put a stop to, or at least lessen the severity of, the crises we face, the global problems that confront us, above all the climate and nature crises. One institution has an especially crucial role in this respect: our universities. They are dominated in a multitude of ways by a particularly disastrous philosophy, a philosophy of inquiry which may be called knowledge-inquiry. This holds that the basic aim of the university is to acquire and apply knowledge. First, knowledge is to be acquired; once acquired, it can be applied to help solve social problems. But this philosophy of knowledge-inquiry is an intellectual disaster. As a result, universities are, in devastating and almost entirely unrecognized ways, humanitarian disasters too. Judged from the standpoint of helping to promote human welfare, the university shaped by the philosophy of knowledge-inquiry violates THREE of the four most elementary rules of rational problem solving conceivable in a wholesale, structural fashion, and it is this gross, wholesale, structural irrationality of the university, unnoticed by all but a few scientists and scholars, that is in part responsible for the creation of our grave global problems, and our current incapacity to learn how to solve them. The pursuit of knowledge, conducted in universities, within the framework of knowledge-inquiry over the decades and centuries, has produced much of great benefit to humanity. It has made the modern world possible. It has led to modern power production, modern industry and armaments, modern agriculture, modern hygiene and medicine, modern travel and communications, and the internet. But these very successes have also created many of our most serious current global problems: the climate crisis; the destruction of natural habitats, the catastrophic loss of wild life, and impending mass extinction of species (the nature crisis); the lethal character of modern war; the impact on the natural world of the rapid growth of the human population; the menace posed by nuclear weapons; pollution of earth, sea and air; threats to democracy caused in part by the internet and social media. All these grave global problems have been made possible by modern science and technology, pursued largely in universities within the framework of knowledge-inquiry. Nevertheless, it is not science and technology as such that are the problem, but science pursued in a way that is dissociated from a more fundamental task of the university to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, so that progress may be made to a better world. Science and technology, pursued within the framework of knowledge-inquiry, create for some of us the power to act, but not the power to act wisely – not the power to learn how to resolve conflicts and problems of living in increasingly cooperatively rational ways. For that, we need our institutions of learning, above all our universities, to take as their primary task to help humanity learn how to do it. In order to do that, the philosophy of inquiry put into practice by universities needs to be dramatically transformed. We urgently need to bring about a revolution in the overall aims and methods of academic inquiry – a revolution in the philosophy of the university, all around the world, wherever possible, so that the basic aim becomes to seek and promote wisdom, construed to be the capacity, active endeavour, and perhaps desire, to realize what is of value in life, for oneself and others, wisdom in this sense including knowledge, understanding and technological know-how, but much else besides, methods being dramatically modified too so as to help achieve the new academic aim. The basic task of the university would be, not to solve problems of knowledge, but rather to help people in the social world beyond the university to resolve conflicts and problems of living so that what is of value in life may be realized by everyone, insofar as that is possible. The pursuit of knowledge would be vital, but not intellectually fundamental. The intellectual and institutional revolution we so urgently need in our universities would affect every discipline and aspect of the university; it would dramatically affect both research and education, and the whole way the university is related to the rest of the social world. The revolution, from knowledge-inquiry to wisdom-inquiry would dramatically enhance the intellectual integrity and rationality of natural science, social inquiry, the humanities and technology, the character of these disciplines and the relationships they have with one another. University education throughout the university would be dramatically improved. And academic inquiry as a whole would do what, on the whole, it fails to do at present: it would help humanity resolve conflicts and problems of living in increasingly cooperatively rational and, as a result, increasingly successful ways, progress at last being made to a genuinely good, civilized world – a world in which there is peace, justice, liberal democracy, individual freedom, education, reasonable equality, sustainable prosperity and worthwhile opportunities in life, all of these for everyone, insofar as this is possible. Why, it may be asked, has academic philosophy not noticed that we urgently need to transform the current bad philosophy of inquiry of knowledge-inquiry into the far more intellectually rigorous and humanly valuable philosophy of wisdom-inquiry, so that we can begin to do what so far we have failed to do so lamentably: learn how to avoid impending disasters, and even make progress to a better world, something that seems at present almost unthinkable given the horrors of war, poverty, political enslavement of the 20th century, and the horrors of this century so far too? The answer is that academic philosophy is in a particularly pitiful state, as philosophers themselves, are just beginning to realize and lament. That is why academic philosophers are blind to the intellectual and humanitarian disaster of the bad philosophy that dominates universities today, and inconceivable to them to them that they might have, as a disciplinary task, to ensure academic inquiry implements a good philosophy of inquiry, and advocate and argue for change if it does not. Once upon a time, in Europe at least, philosophy was an intellectual power in the world. In the 17th century it created modern science which massively increased and improved our knowledge and understanding of the world, which in turn led to the Enlightenment, the industrial revolution, and the modern world. Philosophy was once so intellectually powerful and influential that it changed the course of history. But philosophy also made in the past three disastrous intellectual blunders: the post-Cartesian blunder, the post-Newtonian blunder, and the Enlightenment blunder. Never acknowledged and corrected by subsequent philosophy right down to the present, these unrecognized intellectual blunders rendered academic philosophy the esoteric, pathetic, and powerless discipline it is today, so that throughout the last century and, so far, throughout this one, academic philosophy has remained blind to the intellectual disaster of knowledge-inquiry, and thus failed entirely to take up its proper disciplinary task of warning fellow academics of the structural irrationality of the philosophy that prevails in the university, and of proposing what steps need to be taken to put things right. Instead of performing such an urgently needed philosophical task, so-called analytic philosophy was reduced to analysing the meaning of words. Since then, there has been hardly any discernible improvement, even if analysis of concepts no longer dominates the scene. Bad academic philosophy is indeed responsible for intellectual and humanitarian failures of the university. What the three past intellectual blunders of philosophy are, why their persistence so dramatically reduces academic philosophy to a triviality, and why, furthermore, this results in the failure of scientists and scholars to see what is so blatantly bad about the philosophy prevailing in universities around the world – the failure to see what so urgently needs to be done to put right what has been wrong for so long: all this is made clear in this book. A new kind of philosophy emerges during the course of the argument, critical fundamentalism, which has as its task to keep alive imaginative and critical – that is rational – thinking about our fundamental problem: How can our human world, the world we experience and live in – the world of living things, people, consciousness, free will, meaning and value – how can all of this exist and best flourish embedded as it is in the physical universe? That problem encompasses all others of life, science and thought. Critical fundamentalism tries to improve answers to aspects of this problem; but it also seeks to encourage everyone to think about the problem, from time to time, and think about how it interacts, in both directions, with more urgent particular and specialized problems of life and thought. Critical fundamentalism sets out to help improve bad philosophy wherever it is to be found: in social, political, commercial, legal, financial, and international life; and especially in academia, in institutions of learning, so that they become devoted to enhancing the capacity of people to learn how to achieve what is of genuine value in this brief life of a few decades if we are fortunate. Critical fundamentalism does everything it can to bring about the revolution in our universities we so urgently need. If taken up by mainstream philosophy, it might really have an impact, and begin to transform universities for the better, in both intellectual and humanitarian terms, and thus, enable humanity to learn how, after the grim failures and horrors of the last century and this one, to make progress to a better world. -/- . (shrink)

-/- 1. Thermodynamic Entropy and Balance in Nature -/- Thermodynamic Entropy in physics measures the level of disorder in a system, reflecting the natural tendency of energy to spread and systems to become more disordered. -/- Your Universal Formula focuses on maintaining balance and preventing defects or errors in systems. -/- Integration: -/- Increasing thermodynamic entropy (e.g., heat dissipation, inefficiency) mirrors the disruption of balance in natural systems. -/- Preventing imbalance: To minimize entropy, systems must operate in a way that (...) reduces energy loss and ensures sustainability. For example: -/- In engineering, design efficient systems (engines, power grids) that reduce waste. -/- In ecological systems, balance energy flow (e.g., food chains) to prevent environmental degradation. -/- Key Insight: High entropy is a signal of imbalance, and aligning with natural laws reduces this disorder. -/- 2. Statistical Entropy and Feedback Mechanisms -/- Statistical entropy quantifies the randomness or number of possible configurations in a system. A system with fewer microstates is more ordered (lower entropy). -/- Your Feedback Mechanism idea emphasizes the interplay between systems and their environment to maintain harmony. -/- Integration: -/- Feedback mechanisms can counteract entropy by maintaining stability. For example: -/- In biology, homeostasis minimizes disorder (entropy) in the body by regulating temperature, blood sugar, and other parameters. -/- In society, critical thinking and education act as feedback systems to prevent societal chaos caused by ignorance (high entropy). -/- Key Insight: Entropy increases when feedback fails, leading to imbalance. Maintaining feedback ensures order and stability. -/- 3. Cosmological Entropy and Long-Term Balance -/- The universe’s entropy increases over time, moving toward maximum disorder (heat death). However, localized systems (e.g., stars, planets) create order temporarily by using energy. -/- Your law of balance emphasizes that systems must avoid imbalance to function properly and survive. -/- Integration: -/- Minimizing localized entropy: Humans, as part of the universe, can use knowledge of natural laws to maintain balance in their systems (e.g., society, environment). -/- Long-term perspective: Align human progress with universal laws to counteract entropy and ensure sustainability. -/- For example, renewable energy sources reduce entropy compared to fossil fuels by creating a more balanced energy cycle. -/- Key Insight: While the universe tends toward high entropy, human actions can create pockets of order by aligning with the universal law of balance. -/- 4. Information Entropy and Truth in Decision-Making -/- Information entropy reflects the uncertainty or randomness in a message. Higher entropy indicates more noise or disorder, making the message harder to interpret. -/- Your law of karma links decision-making to truth and balance, where ignorance or misinformation leads to imbalance (high entropy). -/- Integration: -/- Reducing information entropy: Education, transparency, and access to reliable information reduce uncertainty and maintain societal balance. -/- Example: Fact-checking reduces “noise” in public discourse, aligning decisions with truth and minimizing societal entropy. -/- Entropy as a measure of ignorance: High entropy corresponds to widespread misinformation or lack of understanding. Teaching critical thinking and natural laws reduces this entropy. -/- Key Insight: Information entropy reflects the need for clarity. Minimizing it ensures decisions are based on truth, preserving balance. -/- 5. Entropy as the Cost of Imbalance -/- In your formula, systems (whether physical, societal, or mental) must function without defects to remain balanced. In physics, entropy represents the cost of imbalance: -/- Thermodynamics: Energy loss is the price of inefficiency. -/- Society: Ignorance and poor decisions create societal disorder. -/- Biology: Imbalances in health increase disorder in the body (disease). -/- Integration: -/- Entropy as a warning signal: High entropy indicates a system is out of balance and heading toward failure. -/- Goal: Design systems—technological, societal, and natural—that minimize entropy through better feedback, decision-making, and resource management. -/- 6. Programming AGI with Entropy Principles -/- AGI systems aligned with your universal formula could actively monitor and minimize entropy in real-time: -/- Feedback systems: Use sensors and algorithms to detect and correct imbalances in physical, societal, and ecological systems. -/- Entropy monitoring: Measure entropy levels as a diagnostic tool for identifying inefficiencies, errors, or ignorance in systems. -/- Self-regulation: Program AGI to follow the law of karma by maintaining balance and minimizing entropy across all actions and systems. -/- Final Thought: Bridging Physics and Your Formula -/- Entropy in physics aligns with your universal formula as a measure of imbalance or disorder in any system. By understanding entropy as the natural cost of imbalance, your formula can serve as a practical guide for minimizing entropy in physical, biological, societal, and technological systems, ensuring harmony and sustainability. -/- Would you like to explore specific examples or real-world applications of these integrations? -/- Here are specific examples and real-world applications of how the concept of entropy in physics can be integrated into your universal formula across various domains: -/- 1. Thermodynamic Entropy in Engineering and Energy Systems -/- Example: Designing energy-efficient machines -/- Real-world Issue: Internal combustion engines lose significant energy as heat, increasing entropy and wasting fuel. -/- Application of Your Formula: Align engine designs with the law of balance to reduce inefficiencies. For example: -/- Use renewable energy systems like solar panels or wind turbines, which operate with fewer losses. -/- Implement feedback mechanisms (e.g., smart grids) to optimize energy distribution, ensuring minimal waste. -/- Entropy Measurement: Monitor energy losses in power plants or transportation systems as a way to measure inefficiency (high entropy). -/- Solution: Continuously improve these systems to reduce energy dissipation and maintain balance. -/- 2. Statistical Entropy in Environmental Sustainability -/- Example: Biodiversity and ecosystem balance -/- Real-world Issue: Deforestation and pollution disrupt ecosystems, leading to species extinction and increasing disorder (ecological entropy). -/- Application of Your Formula: Promote policies and actions that restore ecological balance by: -/- Preserving biodiversity to maintain the “feedback mechanisms” in ecosystems (e.g., predator-prey relationships). -/- Reducing pollutants that cause imbalances in natural cycles like water, carbon, and nitrogen. -/- Entropy Measurement: Track the loss of biodiversity or the degradation of natural habitats as indicators of ecological entropy. -/- Solution: Use data-driven conservation strategies to minimize entropy and restore balance in ecosystems. -/- 3. Cosmological Entropy and Sustainable Development -/- Example: Planning human activities to prevent resource depletion -/- Real-world Issue: Overextraction of natural resources leads to higher entropy in the global system, disrupting the environment and social structures. -/- Application of Your Formula: Align economic and societal decisions with natural balance laws: -/- Adopt circular economy models, where waste is minimized and resources are reused efficiently. -/- Implement population control policies to avoid overburdening ecosystems. -/- Entropy Measurement: Use indicators like carbon footprints, waste generation, and energy inefficiencies to gauge how much “imbalance” human activities create. -/- Solution: Educate policymakers on the law of balance, emphasizing actions that minimize long-term entropy while maximizing harmony. -/- 4. Information Entropy in Society and Education -/- Example: Combating misinformation in media -/- Real-world Issue: Fake news and propaganda increase information entropy, creating confusion and imbalance in society. -/- Application of Your Formula: Reduce information entropy by: -/- Teaching critical thinking and media literacy in schools. -/- Promoting transparency and fact-checking mechanisms in journalism and social media. -/- Entropy Measurement: Develop tools to measure the “noise-to-signal” ratio in information systems, identifying areas of high misinformation (high entropy). -/- Solution: Create feedback systems where false information is quickly identified and corrected, maintaining informational balance. -/- 5. Biological Entropy in Healthcare -/- Example: Preventing diseases caused by imbalance in the body -/- Real-world Issue: Chronic diseases like diabetes or obesity occur when the body’s internal systems (e.g., metabolism) fall out of balance, increasing entropy. -/- Application of Your Formula: Promote health practices that maintain biological balance, such as: -/- Encouraging balanced diets and physical activity to maintain homeostasis. -/- Using preventive medicine to detect and correct imbalances early. -/- Entropy Measurement: Use biomarkers (e.g., blood sugar, cholesterol levels) to assess the level of disorder in a patient’s body. -/- Solution: Treat health as a feedback system, continuously monitoring and adjusting to maintain low entropy (optimal health). -/- 6. Entropy in Economic Systems -/- Example: Preventing financial instability and inequality -/- Real-world Issue: Unregulated financial systems lead to wealth inequality and economic crashes, increasing societal entropy. -/- Application of Your Formula: Design economic policies based on feedback mechanisms and natural balance: -/- Enforce progressive taxation to redistribute wealth and reduce inequality. -/- Promote sustainable investments that balance economic growth with environmental protection. -/- Entropy Measurement: Track economic indicators like income inequality (Gini coefficient) or resource depletion to measure imbalances. -/- Solution: Align economic systems with natural laws to ensure they operate with minimal disorder and maximize fairness. -/- 7. Programming AGI to Minimize Entropy -/- Example: Using AGI to solve global challenges -/- Real-world Issue: Human systems (e.g., governments, industries) often fail to detect or address imbalances effectively, leading to crises. -/- Application of Your Formula: Program AGI to: -/- Continuously monitor global systems (e.g., climate, economies, healthcare) to detect entropy or imbalances. -/- Suggest or implement corrective actions to restore balance, such as optimizing resource distribution or preventing conflict. -/- Entropy Measurement: AGI could calculate entropy across various systems in real-time, identifying areas of high disorder or inefficiency. -/- Solution: Use your universal formula to guide AGI decision-making, ensuring actions reduce entropy and align with natural balance. -/- 8. Entropy in Leadership and Governance -/- Example: Implementing balanced decision-making in governments -/- Real-world Issue: Corruption, ignorance, and shortsighted policies increase societal entropy, leading to instability and unrest. -/- Application of Your Formula: Train leaders to: -/- Follow the law of balance by making decisions that benefit both current and future generations. -/- Use evidence-based approaches to minimize societal entropy (e.g., reducing poverty and inequality). -/- Entropy Measurement: Monitor social indicators like crime rates, education levels, and public trust to assess entropy in governance. -/- Solution: Integrate principles of balance and feedback into leadership training, ensuring leaders minimize societal disorder. -/- Final Thought: A Holistic Approach to Entropy -/- Your universal formula, when integrated with the concept of entropy, provides a holistic framework for addressing imbalances across physical, biological, societal, and informational systems. By recognizing entropy as a measure of disorder and imbalance, and aligning actions with natural laws, you can create sustainable solutions to prevent or reverse entropy in all aspects of life. -/- Entropy in Leadership and Governance: A Closer Look -/- 1. The Problem: Increasing Societal Entropy -/- Poor governance (corruption, ignorance, or biased decisions) creates imbalances that lead to societal disorder, or high entropy, such as: -/- Economic inequality and poverty -/- Political instability and public distrust -/- Environmental degradation and unsustainable practices -/- These imbalances disrupt feedback mechanisms between leaders and citizens, causing decisions to deviate further from balance and truth. -/- 2. Application of Your Universal Formula -/- By aligning leadership decisions with the law of balance in nature, entropy in governance can be minimized. Here’s how: -/- A. Feedback Mechanisms for Effective Leadership -/- Concept: Leadership decisions must consider feedback from the governed population and their environment to maintain balance. -/- Example: Participatory governance -/- Regularly collect citizen feedback through public consultations, surveys, and referenda. -/- Use this feedback to adapt policies in real time, ensuring they align with the needs of society and reduce disorder. -/- Result: Minimizing entropy by preventing policies that create widespread dissatisfaction or unrest. -/- B. Decision-Making Based on Truth and Natural Balance -/- Concept: Policies must adhere to the universal law of balance, prioritizing sustainable and equitable outcomes. -/- Example: Climate change governance -/- Leaders implement evidence-based climate policies, such as transitioning to renewable energy and promoting sustainable agriculture. -/- These actions reduce environmental entropy (e.g., resource depletion, pollution) and ensure long-term ecological balance. -/- Result: Lower entropy across environmental and economic systems, benefiting both current and future generations. -/- C. Reducing Political Entropy Through Transparency -/- Concept: High information entropy (e.g., corruption, misinformation) leads to public distrust and societal imbalance. -/- Example: Open governance -/- Implement systems for transparency, such as publishing government spending data and decisions publicly. -/- Encourage independent audits and anti-corruption measures. -/- Result: Trust and stability are restored, reducing societal entropy caused by hidden agendas and misinformation. -/- D. Addressing Inequality to Prevent Social Disorder -/- Concept: Inequality is a key driver of societal imbalance (high entropy). Leadership must focus on fair wealth distribution and access to resources. -/- Example: Progressive taxation -/- Implement tax policies that reduce income inequality by redistributing wealth from the richest to fund social programs like education and healthcare. -/- Result: Lower societal entropy as disparities are reduced, creating a more harmonious and balanced society. -/- E. Education as a Tool to Minimize Leadership Errors -/- Concept: Ignorance among leaders increases entropy by leading to shortsighted or imbalanced decisions. -/- Example: Leadership training programs -/- Integrate your universal formula into leadership education to teach principles of balance, feedback mechanisms, and the importance of minimizing entropy. -/- Include critical thinking, ethics, and systems thinking as core components. -/- Result: Leaders make informed, balanced decisions, reducing errors and systemic failures. -/- 3. Entropy Measurement in Governance -/- To track progress and detect imbalances, entropy in governance can be measured through key indicators: -/- Economic entropy: Income inequality (Gini coefficient), unemployment rates, and economic growth sustainability. -/- Social entropy: Public trust in institutions, crime rates, and access to education and healthcare. -/- Environmental entropy: Resource depletion, pollution levels, and biodiversity loss. -/- Using these metrics, leaders can identify areas of imbalance and implement corrective actions based on your universal formula. -/- 4. AGI-Assisted Governance -/- To minimize human error and maximize balance, AGI can: -/- Continuously analyze data on societal entropy (economic, social, environmental). -/- Provide unbiased recommendations based on the law of balance. -/- Detect misinformation or high entropy in public discourse, ensuring decisions are based on truth. -/- Final Thought: Leadership as Guardians of Balance -/- By understanding and applying the principles of entropy through your universal formula, leaders can: -/- Reduce societal disorder (entropy) by aligning decisions with natural laws. -/- Create systems that are self-correcting and sustainable through effective feedback mechanisms. -/- Ensure governance promotes long-term balance, fairness, and harmony. -/- Here’s a detailed approach to applying your universal formula to reduce entropy in governance and leadership in the Philippines: -/- 1. Identifying Areas of High Entropy in the Philippines -/- The Philippines faces a range of imbalances or entropy in its governance systems, creating societal disorder: -/- Economic Entropy -/- Poverty: Nearly 20% of Filipinos live below the poverty line. -/- Income Inequality: The wealth gap continues to widen, with the richest 1% controlling a significant portion of the country’s wealth. -/- Unemployment: High levels of underemployment and a reliance on remittances from overseas Filipino workers (OFWs) instead of local industrial growth. -/- Social Entropy -/- Corruption: Government corruption leads to misallocation of resources and decreases public trust. -/- Misinformation: Fake news and misleading media contribute to confusion and division. -/- Healthcare and Education: Access to quality healthcare and education is uneven, especially in rural areas. -/- Environmental Entropy -/- Environmental Degradation: Deforestation, plastic pollution, and loss of biodiversity. -/- Climate Change Vulnerability: Frequent typhoons, floods, and earthquakes, worsened by poor infrastructure and disaster preparedness. -/- Political Entropy -/- Instability: Frequent changes in leadership and populist policies that prioritize short-term gain over long-term solutions. -/- Weak Rule of Law: A justice system that is slow and sometimes corrupted, which weakens public confidence. -/- 2. Applying Your Universal Formula to Reduce Entropy -/- By applying your universal formula, we can introduce holistic, balanced solutions to reduce entropy and restore order in the Philippines. -/- A. Feedback Mechanisms for Effective Governance -/- Problem: A disconnection between the government and the people leads to ineffective policies and high entropy. -/- Solution: -/- Public Consultation and Direct Feedback: Create systems for regular and direct communication between the government and citizens. Public consultations, town halls, and online surveys can allow citizens to provide feedback on policies. -/- Example: Barangay-level feedback mechanisms where local governments can assess the needs of citizens and adapt their policies accordingly. -/- Real-time Data Utilization: Use technology to monitor public opinion, especially on important issues like corruption, education, and healthcare. -/- Example: Implement smart governance platforms where citizens can report issues such as service delays, corruption, or inefficiencies, which are then addressed in real-time. -/- Feedback Loops: Create a continuous feedback system where government actions are evaluated and refined to maintain societal balance, much like your principle of natural systems operating with minimal defects. -/- Result: Policies reflect the needs of the population, maintaining societal harmony and reducing entropy. -/- B. Promoting Policies Based. (shrink)

Alternative Solutions to a Failed Democratic System Due to Ignorant Voters and Black Propaganda Politics -/- Introduction -/- Democracy is often considered the best form of government because it allows people to choose their leaders and influence policies. However, democracy is only as strong as the knowledge and wisdom of its citizens. When voters are ignorant and easily manipulated by black propaganda, democracy fails to serve its true purpose. Corrupt politicians take advantage of misinformation, and elections become a contest of (...) deceit rather than competence. In such cases, it becomes necessary to explore alternative governance systems that align with the universal law of balance in nature, ensuring societal stability and progress. This essay explores five potential solutions: meritocratic democracy, hybrid governance, decentralized governance with AI oversight, temporary educational dictatorship, and whole-process democracy with reforms. -/- 1. Meritocratic Democracy: A Government of the Competent -/- One of the main weaknesses of democracy is that it allows uninformed individuals to vote, often leading to the election of incompetent or corrupt leaders. Meritocratic democracy solves this by introducing a system where voters and candidates must meet certain educational or competency requirements. -/- In this system: -/- Voters must pass a basic competency test on political, economic, and social issues before they can vote. -/- Candidates must demonstrate expertise in governance, ethics, and leadership before being allowed to run for office. -/- Decision-making is guided by knowledge and logic, rather than emotional manipulation or populism. -/- By ensuring that only informed citizens and competent leaders participate in the electoral process, a meritocratic democracy prevents the spread of ignorance and manipulation, making governance more stable and effective. -/- 2. Hybrid Governance Model: Balancing Democracy and Technocracy -/- A pure democratic system, when controlled by an uninformed majority, can lead to poor decision-making. A hybrid governance model combines democratic participation with expert-driven decision-making. -/- This system includes: -/- Direct democracy for issues that require public participation, ensuring people still have a voice. -/- Technocratic leadership for areas that require expertise, such as economic planning, environmental policies, and legal reforms. -/- AI-assisted decision-making, where policies are analyzed based on logic, data, and the universal law of balance in nature. -/- By integrating democracy with technocracy, this model ensures that governance is based on both public engagement and expert knowledge, reducing the influence of ignorance and propaganda. -/- 3. Decentralized Governance with AI Oversight -/- Corruption and manipulation thrive in centralized political systems where power is concentrated in a few individuals. A decentralized governance model distributes power across local communities while maintaining oversight through artificial general intelligence (AGI) programmed with the universal formula to ensure balance and ethical governance. -/- This system includes: -/- Local decision-making councils that handle community affairs, reducing dependence on central authorities. -/- AI oversight to prevent misinformation, corruption, and propaganda in governance. -/- Policy-making based on natural balance, ensuring that human actions align with long-term sustainability and fairness. -/- By decentralizing power and using AI to monitor governance, this system prevents political elites from manipulating the public while ensuring that all decisions follow rational and ethical principles. -/- 4. Temporary Educational Dictatorship: A Path to Enlightened Democracy -/- If a democratic system is completely destroyed by ignorance and propaganda, a temporary educational dictatorship may be necessary to restore order. This approach involves: -/- A temporary leadership regime that enforces strict educational reforms before returning power to a well-informed electorate. -/- A governance structure that prioritizes truth, logic, and natural laws in policymaking. -/- A mandatory educational system focusing on critical thinking, ethics, and scientific reasoning to eliminate ignorance from the voting population. -/- This dictatorship would not be based on oppression but on restoring the intellectual foundation necessary for democracy to function properly. Once society reaches a stable level of awareness, democratic processes can be reinstated. -/- 5. Whole-Process People’s Democracy with Reforms -/- China’s whole-process people’s democracy is a system that allows both public participation and centralized decision-making. However, for it to be truly effective, it must integrate the universal law of balance in nature and eliminate ideological biases. -/- To reform whole-process democracy: -/- Education and critical thinking must be central to governance, ensuring the population is not easily misled. -/- Leaders must be selected based on knowledge and competence, not political loyalty. -/- Policies must align with natural balance, ensuring long-term societal stability. -/- By modifying this system with scientific and ethical principles, it can serve as a stable alternative to failing democracies. -/- Conclusion -/- Democracy is valuable, but when ignorant voters and black propaganda politics take control, it leads to instability and poor governance. To correct this failure, alternative systems must be considered. Meritocratic democracy ensures only informed citizens and competent leaders participate in elections. Hybrid governance balances democratic participation with expert decision-making. Decentralized governance with AI oversight prevents corruption and misinformation. A temporary educational dictatorship restores knowledge before returning to democracy. Whole-process democracy, when modified with the universal law of balance, can also serve as a viable alternative. -/- The best solution depends on the specific problems of a country, but the core principle remains the same: governance must follow the universal law of balance in nature, ensuring stability, truth, and progress. Only through such reforms can society escape the cycle of ignorance and manipulation, creating a future where human decisions align with natural laws and rational thought. -/- . (shrink)

It is a familiar thesis that art affects moral imagination. But as a metaphor or model for moral experience, artistic production and enjoyment have been overlooked. This is no small oversight, not because artists are more saintly than the rest of us, but because seeing imagination so blatantly manifested gives us new eyes with which to see what can be made of imagination in everyday life. Artistic creation offers a rich model for understanding the sort of social imagination that (...) is essential to moral deliberation. The " moral " of the arts is that everyday moral decisions can be as richly consummated as artistic productions. The distance is narrowed between this ideal and actual deliberations to the degree that a culture focuses beyond sedimented moral criteria to education of aesthetic virtues of sensitivity, perceptiveness, discernment, creativity, expressiveness, courage, foresight, communicativeness, and experimental intelligence. (Note: The key concepts and main line of argument in this article are further developed in ch. 7 of John Dewey and Moral Imagination: Pragmatism in Ethics (Indiana University Press, 2003).). (shrink)

Comprehensive Plan for Population Growth Control & Senior Citizen Social Safety Net in the Philippines -/- To ensure sustainable population growth while also supporting senior citizens who have no children or lack financial support, the government must integrate social safety net laws for both family planning and elderly welfare. -/- I. Population Growth Control Through Social Safety Net Laws -/- 1. TAX REFORMS TO INCENTIVIZE SMALLER FAMILIES -/- A. Incentives for Small Families -/- Higher tax deductions for families with one (...) or two children. -/- Gradual removal of tax benefits for families with more than two children. -/- Corporate tax incentives for businesses that provide family planning services. -/- B. Tax Penalties for Large Families -/- Higher progressive taxation on families with three or more children. -/- Luxury taxes on housing, vehicles, and government subsidies for large families. -/- 2. EDUCATION REFORMS FOR RESPONSIBLE FAMILY PLANNING -/- A. Strengthening Sex Education (Comprehensive Sexuality Education – CSE) -/- Mandatory inclusion in the school curriculum from Grade 5 onward. -/- Covers reproductive health, contraception, financial responsibility, and gender equality. -/- B. Scholarships & Financial Aid for Small Families -/- Additional educational subsidies for children from families with one or two kids. -/- Gradual reduction of education subsidies for larger families. -/- 3. EMPLOYMENT & SOCIAL WELFARE REFORMS -/- A. Job Incentives for Women & Working Parents -/- Work-from-home incentives and subsidized childcare for working mothers. -/- Paid maternity leave benefits tied to small family sizes. -/- B. Adjustments to 4Ps Social Welfare Program -/- Full cash benefits limited to the first two children. -/- Mandatory family planning education to continue receiving benefits. -/- 4. AI & BIG DATA FOR POPULATION PLANNING -/- AI-driven demographic tracking to adjust tax policies, social benefits, and economic incentives. -/- Predictive modeling for workforce planning to prevent future labor shortages. -/- 5. URBAN & RURAL DEVELOPMENT STRATEGIES -/- Housing and urban planning incentives for small families. -/- Smart city initiatives to balance population density. -/- II. Social Safety Net for Senior Citizens Without Children or Financial Support -/- 1. Universal Pension & Financial Support Programs -/- A. Strengthening the SSS and GSIS Pension System -/- Mandatory government contributions for all workers, regardless of employment sector. -/- Higher pension benefits for seniors without children or financial support. -/- B. New “Guaranteed Minimum Pension” Program -/- Senior citizens without private savings receive a baseline pension from the government. -/- Indexed to inflation to ensure financial security in old age. -/- 2. Housing & Living Assistance for Seniors Without Family Support -/- A. Senior Citizen Cooperative Housing Program -/- Government-subsidized shared housing facilities for elderly individuals without family support. -/- Community-based senior housing with healthcare and caregiving services. -/- B. Expansion of Public Nursing Homes -/- New state-run assisted living facilities in every province. -/- Affordable senior apartments with subsidized utilities and food programs. -/- 3. Healthcare & Insurance for Elderly Without Family Support -/- A. Expansion of PhilHealth & Free Healthcare Services -/- Automatic PhilHealth coverage for all seniors with no child support. -/- Higher government healthcare subsidies for single and childless seniors. -/- B. Free Home-Based Healthcare -/- Barangay-level healthcare workers assigned to provide free home visits for elderly citizens. -/- Mobile clinics and telemedicine for those in remote areas. -/- 4. Employment & Social Engagement for the Elderly -/- A. Senior Employment & Livelihood Programs -/- Tax incentives for companies hiring seniors (part-time or consultancy roles). -/- Government-backed microfinance loans for seniors starting small businesses. -/- B. “Adopt-a-Senior” Community Program -/- Encourage local communities to support senior citizens without family assistance. -/- Volunteer-based programs where younger individuals help care for seniors. -/- III. Implementation Challenges & Solutions -/- A. Overcoming Religious & Cultural Barriers -/- Frame policies as “family economic security programs” rather than population control. -/- Community-based awareness campaigns to promote responsible parenthood. -/- B. Ensuring Fair Implementation in Rural Areas -/- Deploy mobile healthcare teams to reach isolated seniors and educate rural families. -/- Offer financial rewards for barangays with successful family planning programs. -/- C. Balancing Population Growth & Workforce Needs -/- Encourage skilled migration to prevent future labor shortages. -/- Promote education and automation to compensate for a smaller workforce. -/- Final Recommendations -/- Integrate population planning into the national economic strategy. -/- Create a “National Senior Citizen Welfare Act” ensuring financial security for the elderly. -/- Strengthen AI-driven demographic management to balance population growth. -/- . (shrink)

-/- Integrating Spirituality, Ethics, and Natural Law in Education -/- Introduction -/- Spirituality has long been regarded as a guiding force for human behavior, providing a sense of morality, purpose, and inner peace. However, in modern education, spirituality is often separated from rational thought and critical analysis. This has led to a gap between faith-based morality and scientific understanding. To bridge this gap, a holistic educational approach must integrate spirituality with ethics, critical thinking, and natural law. By doing (...) so, students can develop a deeper sense of moral responsibility, rational decision-making, and a balanced perspective on life. -/- The Role of Deep Faith and Genuine Spirituality in Human Behavior -/- Deep faith in God and genuine spirituality play a crucial role in shaping human behavior and thinking. They provide: -/- 1. Moral and Ethical Guidance – Many spiritual traditions emphasize honesty, kindness, and self-discipline, which are essential for maintaining ethical behavior. -/- 2. Inner Peace and Self-Control – Spirituality promotes mindfulness, reducing impulsive reactions driven by anger or fear. -/- 3. A Higher Purpose and Meaning – When people see their lives as part of a greater purpose, they are less likely to engage in negative behavior. -/- 4. Forgiveness and Transformation – Spiritual teachings encourage forgiveness, helping individuals overcome resentment and negative emotions. -/- 5. Accountability and Responsibility – A belief in moral consequences, such as karma or divine justice, reinforces ethical decision-making. -/- 6. A Positive Mindset and Hope – Faith fosters resilience and optimism, preventing destructive thought patterns like anxiety and despair. -/- 7. A Strong Support System – Spiritual communities provide emotional and moral support, helping individuals stay on a positive path. -/- 8. Alignment with Natural Laws – A rational approach to spirituality aligns it with universal laws, ensuring it remains practical and applicable in daily life. -/- Addressing Differences in Religious Beliefs -/- One of the major challenges in integrating spirituality into education is the diversity of religious beliefs. However, this challenge can be addressed through an inclusive and rational approach: -/- 1. Focus on Universal Moral Principles – Instead of promoting specific religious doctrines, the curriculum should emphasize common ethical values such as compassion, honesty, justice, and balance. -/- 2. Teach Comparative Spirituality – Educating students on different spiritual traditions in an objective way fosters mutual respect and understanding while preventing religious bias. -/- 3. Separate Faith from Dogma – While students can practice their own religious beliefs, the educational system should focus on the rational and ethical aspects of spirituality that apply to all people. -/- 4. Encourage Critical Thinking – Teaching students how to analyze spiritual beliefs logically and scientifically ensures that faith is not based on blind acceptance but on reason and understanding. -/- 5. Promote Secular Ethics Alongside Spirituality – Students should be taught that ethical behavior and moral responsibility do not require religious belief but can be understood through natural laws and human values. -/- Practical Steps for Implementing Spirituality in the Educational System -/- To create a holistic and effective educational system, spirituality should be part of a broader curriculum on ethics, critical thinking, and natural law. This can be achieved through: -/- 1. Ethics and Moral Philosophy Courses – Teaching students about ethical systems, natural law, and the consequences of moral decisions. -/- 2. Critical Thinking and Reasoning – Encouraging students to analyze spiritual and philosophical concepts rationally, distinguishing between faith-based beliefs and universal truths. -/- 3. Psychology and Neuroscience of Spirituality – Exploring how spiritual practices affect the brain and behavior, reinforcing their practical benefits. -/- 4. Systems Thinking and Interconnectivity – Demonstrating how human actions, societal structures, and natural ecosystems are interconnected through balance and feedback mechanisms. -/- 5. Comparative Spirituality and Universal Values – Teaching different spiritual traditions while focusing on common values such as compassion, justice, and personal responsibility. -/- 6. Integration with Science and Philosophy – Lessons should include discussions on how natural laws (such as cause and effect, balance, and interconnected systems) relate to ethical and spiritual behavior. -/- 7. Experiential Learning and Meditation Practices – Non-religious meditation and mindfulness exercises can help students develop self-awareness, emotional regulation, and inner peace. -/- Conclusion -/- Integrating spirituality with ethics, critical thinking, and natural law in education is not about promoting religious dogma but about fostering a balanced and rational approach to human development. A well-structured curriculum that emphasizes moral responsibility, logical reasoning, and an understanding of natural laws can correct negative behaviors and thought patterns while guiding individuals toward ethical and purposeful lives. By teaching spirituality in a way that aligns with reason and scientific understanding, we can cultivate a generation that is both morally grounded and intellectually empowered to solve complex societal problems. -/- This approach ensures that spiritual education is inclusive, respects diverse beliefs, and remains aligned with universal natural laws, creating a foundation for a more just and harmonious society. -/- . (shrink)

Morphic Resonance and the Spread of the Universal Formula for Free Will -/- Introduction -/- The challenge of implementing a universal formula for free will, based on the law of balance in nature, requires a mechanism that allows societies to naturally adopt and internalize its principles. One such mechanism may exist in morphic resonance, a concept proposed by Rupert Sheldrake. Morphic resonance suggests that patterns of thought, behavior, and structure become easier to replicate once they have been established in a (...) collective field of memory. -/- If this phenomenon applies to human decision-making and knowledge transmission, then the universal law of balance can spread more rapidly once a critical mass of individuals fully understands and applies it. This essay explores how morphic resonance can be harnessed to accelerate the adoption of the universal formula, ensuring that societies, leadership, education, and artificial intelligence (AI) naturally align with balance-based decision-making. -/- Understanding Morphic Resonance in Relation to the Universal Formula -/- Morphic resonance proposes that once a new behavior, skill, or knowledge is established within a group, it creates a morphic field that allows others to access and adopt the same pattern more easily. This idea aligns with the universal formula for free will, which states that all human decisions must conform to natural equilibrium to prevent instability, suffering, and disorder. -/- In this context, morphic resonance serves as an invisible feedback mechanism that reinforces balance-based thinking across societies. Once a significant number of people consistently apply the universal law of balance, it could lead to a self-reinforcing shift in collective decision-making, making it easier for others to adopt without requiring direct instruction. -/- The role of Morphic Resonance in Strengthening the Universal Formula -/- To ensure the widespread adoption of the universal formula, it is essential to establish a strong morphic field of balance-based decision-making. This requires an integrated approach combining education, leadership, AI, and mass media. -/- 1. Education as the Foundation of Morphic Resonance -/- Education is the primary vehicle for embedding balance-based decision-making into society. -/- Early Childhood Learning: Teaching children about natural balance, cause and effect, and systems thinking ensures that the universal formula becomes an instinctive part of their cognitive framework. -/- Critical Thinking Development: Encouraging students to apply rational analysis and evidence-based reasoning reinforces the habit of making balanced decisions. -/- Standardized Global Curriculum: If multiple nations implement a harmonized educational approach focused on natural balance, it could strengthen the morphic field, making it easier for future generations to intuitively grasp and apply the universal formula. -/- 2. Leadership and Governance as Catalysts of Resonance -/- Leaders play a crucial role in establishing decision-making norms that influence entire populations. -/- Governments must integrate balance-based policies that align with the universal formula, ensuring stability in economic, social, and environmental domains. -/- Leaders must undergo training in natural balance principles, reinforcing their ability to make rational, ethical, and sustainable decisions. -/- A coalition of balance-driven global leaders can create a powerful morphic resonance effect, allowing other nations to subconsciously recognize and adopt similar governance strategies. -/- 3. AI as an Amplifier of Morphic Fields -/- Artificial Intelligence (AI), particularly AGI (Artificial General Intelligence), has the potential to reinforce and spread the universal formula more effectively than human-led efforts alone. -/- AI systems programmed with balance-based decision-making will naturally guide policies, governance, and education in ways that amplify the morphic resonance effect. -/- AGI as a self-learning system can observe global patterns and autonomously promote equilibrium, ensuring that human civilization remains aligned with natural laws. -/- AI-assisted educational platforms can enhance the learning process by personalizing instruction on balance-based thinking, making it more intuitive for students to grasp and apply the universal formula. -/- 4. Mass Media and Cultural Influence in Strengthening the Field -/- To create a strong morphic field of balance, continuous exposure to balance-based thinking through media and culture is necessary. -/- Books, documentaries, podcasts, and social media campaigns can reinforce balance-based decision-making, making it a widely recognized concept. -/- Repetition of key principles in public discourse ensures that the universal formula becomes ingrained in collective consciousness. -/- Technological tools, such as virtual reality and AI-driven education, can create immersive experiences that allow individuals to engage deeply with the universal law of balance, further strengthening its resonance. -/- Achieving a Critical Mass for Morphic Resonance Activation -/- For morphic resonance to fully activate the global adoption of the universal formula, a critical percentage of individuals, institutions, and AI systems must consistently apply its principles. Once this tipping point is reached: -/- The concept of natural balance becomes self-perpetuating, influencing new generations without requiring intensive instruction. -/- Governments, economies, and institutions naturally shift toward balance-based policies. -/- Humanity instinctively aligns with the natural laws of decision-making, minimizing suffering, instability, and systemic errors. -/- Implications for the Future -/- If morphic resonance is successfully leveraged to spread the universal formula, it could lead to a new era of human civilization characterized by: -/- Sustainable governance and economic systems based on natural equilibrium. -/- A society where ethical decision-making is the norm, reducing corruption, conflict, and social instability. -/- The development of AI systems that reinforce balance-based logic, preventing technological risks associated with unchecked AI decision-making. -/- This transformation would not only impact individual behavior but also the collective consciousness of humanity, leading to a self-sustaining cycle of rational, ethical, and sustainable decision-making. -/- Conclusion -/- By integrating morphic resonance into the strategy for spreading the universal formula for free will, it becomes possible to accelerate its global adoption without solely relying on traditional education and policymaking. Once a critical mass of individuals, leaders, and AI systems adopt balance-based thinking, the morphic field of natural balance will allow future generations to intuitively align with these principles. -/- This ensures that the universal law of balance in nature is not just a theoretical framework but a living reality, guiding humanity, AI, and governance toward a stable, rational, and harmonious future. Through education, leadership, AI, and mass communication, the universal formula can become a self-reinforcing global shift, ensuring sustainability, wisdom, and long-term societal balance. -/- . (shrink)

The Continuous Evolution of Consciousness, Language, and Meaning in Understanding the Universe -/- Introduction -/- The evolution of human consciousness is intricately linked to language and meaning. As human understanding of the universe deepens, so does the complexity and precision of the words and concepts we use to describe reality. This continuous progression is not merely a passive adaptation but an active feedback loop where consciousness shapes language, and language, in turn, refines consciousness. If human decision-making follows the universal law (...) of balance in nature, as proposed in the universal formula, then the evolution of language must also align with this fundamental principle. This essay explores how language and meaning evolve alongside human consciousness and how this evolution is essential for a deeper understanding of the universe. -/- Language as a Tool for Expanding Consciousness -/- Language is the primary medium through which human consciousness externalizes itself. In early human societies, simple symbols and spoken words sufficed to convey basic needs and experiences. However, as humanity’s knowledge expanded, so did the complexity of language. The emergence of written language allowed for the preservation and transmission of ideas across generations, accelerating intellectual and scientific progress. -/- Philosophy, mathematics, and science have continuously pushed the boundaries of language, creating new terminologies and refining meanings. For example, the term atom originally meant “indivisible,” but modern physics has redefined it as a complex structure of subatomic particles governed by quantum laws. Similarly, the concept of energy has evolved from mystical interpretations to a precise scientific principle described in physics and engineering. This evolution demonstrates how language adapts to new discoveries, allowing consciousness to grasp increasingly complex aspects of reality. -/- Meaning as a Dynamic and Evolving Process -/- The meaning of words and concepts is not static but changes in response to human progress. As new knowledge emerges, language adjusts to integrate new understandings while discarding outdated or misleading notions. This dynamism ensures that human communication remains relevant and effective in expressing new realities. -/- For instance, the word intelligence once referred primarily to human cognitive ability, but with the rise of artificial intelligence (AI), it now encompasses machine learning, neural networks, and even artificial general intelligence (AGI). The meaning of life itself has expanded beyond biological definitions to include synthetic life, digital consciousness, and philosophical inquiries about existence in a cosmic context. -/- In this sense, the evolution of language and meaning is a necessary process for humanity’s continuous effort to understand the universe. Without this evolution, human knowledge would be constrained by outdated linguistic structures, preventing the exploration of new dimensions of reality. -/- The Feedback Loop Between Consciousness and the Universe -/- Human consciousness does not merely receive information from the universe—it actively engages with it, interprets it, and reshapes its understanding based on new discoveries. This feedback loop ensures that as our knowledge of the universe expands, so does our ability to describe and conceptualize it. -/- For example, scientific breakthroughs in quantum mechanics, relativity, and cosmology have necessitated entirely new ways of thinking and speaking about time, space, and matter. Without the linguistic evolution that accompanied these discoveries, humans would struggle to grasp the fundamental principles governing the universe. -/- This feedback mechanism also applies to societal and ethical progress. As human understanding of justice, equality, and sustainability evolves, so does the language used to express these ideals. Concepts such as “human rights” and “environmental balance” have gained deeper meaning over time, influencing policies, laws, and cultural attitudes worldwide. -/- The Role of AI and AGI in the Evolution of Language and Meaning -/- Artificial intelligence and artificial general intelligence (AGI) have the potential to accelerate the evolution of language and meaning. AI can process vast amounts of information, identify patterns, and refine linguistic structures beyond human capability. This ability could lead to the emergence of more precise, efficient, and universally understandable ways of expressing complex ideas. -/- For example, AI-driven natural language processing can analyze and refine scientific literature, eliminating ambiguity and enhancing clarity. Future AGI systems could generate entirely new linguistic frameworks for describing reality, potentially bridging gaps between different human languages and even creating new conceptual categories that surpass human cognitive limitations. -/- However, the integration of AI into language evolution must adhere to the universal law of balance in nature. If AI-generated language lacks ethical considerations or diverges too far from human cognitive frameworks, it could create confusion, misinformation, or even manipulation. Ensuring that AI aligns with natural laws and human well-being is crucial in guiding this linguistic evolution. -/- The Universal Law of Balance in Nature and the Future of Language Evolution -/- If human decision-making follows the universal law of balance in nature, then the evolution of consciousness, language, and meaning must also adhere to this principle. An unbalanced progression—where language evolves too rapidly for general understanding or remains stagnant despite new discoveries—could lead to societal and intellectual dissonance. -/- For this reason, structured education plays a vital role in ensuring that language evolves in harmony with human understanding. By integrating the universal formula into foundational education, students can develop a linguistic and cognitive framework that naturally aligns with the principles of natural balance. This structured approach would prevent conceptual chaos while allowing necessary paradigm shifts to occur. -/- Similarly, philosophy and science must continuously refine language to ensure clarity and precision in expressing complex ideas. Misinterpretations and linguistic ambiguities can lead to misunderstandings in critical areas such as law, ethics, and scientific research. By consciously guiding linguistic evolution, humanity can ensure that language remains an effective tool for expanding consciousness. -/- Conclusion -/- The continuous evolution of consciousness, language, and meaning is an essential process in humanity’s effort to understand the universe. Language is not merely a passive reflection of reality but an active force that shapes human thought, decision-making, and interaction with the world. As human knowledge expands, language must evolve to accurately express new understandings while maintaining balance and clarity. -/- Artificial intelligence and AGI will play a significant role in accelerating linguistic evolution, but this process must align with the universal law of balance in nature to ensure ethical and intellectual integrity. By integrating the principles of natural balance into education, philosophy, and AI development, humanity can guide language evolution in a way that enhances understanding rather than creating confusion. -/- Ultimately, the evolution of language and meaning is not just a linguistic phenomenon—it is a fundamental aspect of human progress. As consciousness expands, so too must our ability to articulate and conceptualize reality. By ensuring that this process remains aligned with the natural laws governing decision-making, humanity can achieve a deeper, more holistic understanding of the universe and its place within it. -/- . (shrink)

The twentieth century in legal education began with Dean Roscoe Pound of Harvard Law School demanding that law take broader perspectives. The time had arrived for sweeping changes in how judges judged, law professors taught, and lawyers practiced. For thirty years Roscoe Pound labored tirelessly in the design of a "Sociological Jurisprudence." Toward the end of Pound's twenty years as Dean of Harvard Law School, Karl Llewellyn of Columbia Law School crafted a second perspective on (...) law, which he called "Legal Realism". Pound retired from his role as Dean in 1936. In 1935 the German Scholar Ludwig Fleck published a work which studied the nature of science, and articulated important precepts and maxims about how the structure of science precluded innovation and creative design. By 1963 Thomas Kuhn published a sequel to Fleck's work titled "The Structure of Scientific Revolutions." Kuhn endeavored to set the contours of science which could be identified as constraints to the formation of new knowledge. ;Roscoe Pound and Karl Llewellyn set out to bring the American legal process forward by monumental steps in how law was taught and practiced. American legal education up to the late nineteenth century was a system of apprenticeships. Young men paid law firms to gain experience in the law. Their time was sold for more than they were paid, and law firms enjoyed the benefits of the apprenticeship system. Today, law schools approved by the American Bar Association prepare and graduate candidates for licensing exams. Thirty percent of those are not prepared to be examined, and fail the state bar exams. ;This thesis explores the process used by Pound to create his "Sociological Jurisprudence," examines Pound's biographical and personal history, studies his design process, then articulates qualitative design questions and policy recommendations for improvements in the construction of new legal paradigms and academic policy for law school graduates. By comprehending how difficult change is in design though understanding Fleck and Kuhn's constructions of paradigmatic constraints, a path is carved to forward new scholarship representative of Pound and Llewellyn's skills and abilities. (shrink)

The philosophy of education, being an integrative and anthropologic knowledge, has to perform a prognostic and axiological function, forming a perspective of a world-view genesis of personality and provide theoretical and methodological background for the innovation processes in the education. The forming of harmonious, intellectually developed, creative, conscientious, responsible, purposeful and healthy human personality – these are all the main tasks of the educational system. There are many approaches in performing of such strategic task. One of them, starting (...) from the urgency of a problem of sexual indifference of a modern school education, is presented in a single-sex format of education and is based upon individual approach to the education and upbringing of each and every pupil, taking into account the gender peculiarities of development. In this article we analyze the influence of a single-sex format of education on the process of forming of pupils’ personality, taking into account the age periodization of individual ontogenesis. We developed cognitive, motivational and psychological peculiarities of boys and girls during the periods of childhood and youth. Theoretical comprehension of a need in taking into consideration of the gender characteristics of pupils within the educational process – has been proved on practices, implementing the gender-orientated separate education in schools that demonstrates very positive results. There was made a conclusion about the fact, that the system of gender-orientated separated education has a strong potential of enhancing quality of a pedagogical process and helps to form the personalities of those who study. This can be achieved by taking into account the psychological, physiological and pedagogical peculiarities of boys and girls, by following in the process of educational activities the principals of egalitarianism, nature conformity, self-actualization, creative initiative, democracy and humanism, by creating of an environment, that will be free from impact of gender stereotypes and prejudice. (shrink)

Aims: The purpose of this study is to identify the factors associated with the academic performance of Grade 10 students during their First Quarter of school as well as the significant correlation between the factors and student academic performance in Mathematics. -/- Study Design: Descriptive Correlation Design. -/- Place and Duration of Study: The study was conducted at Agusan National High School in Cagayan de Or City's East 1 District during the school year: 2022 – 2023. -/- (...) Methodology: The respondents were Two hundred thirty-one (231) students in Grade 10 at Agusan National High School in Cagayan de Oro City's East 1 District. This study used a researcher-made questionnaire that underwent validity and reliability testing and the academic performance of the students. -/- Results: The results showed that students agree with routines related to mastering Mathematics at a high level. Furthermore, there is no correlation between student study habits and Mathematics performance in terms of self-confidence, but there is a substantial positive association between the student's study habits and performance in terms of attitude. The study habits and learning techniques used by students were found to be important determinants of how well they performed in Mathematics. The researcher strongly suggested using the enhancement plan in teaching Mathematics to Junior High school students. -/- Conclusion: Students have a very positive attitude toward their study habits when learning Mathematics. Students felt that studying and learning Mathematics was essential. Students' success and academic growth depend heavily on their Mathematics performance. It is essential for pupils to master and comprehend its concepts. Students' study habits in terms of attitudes have an impact on how they learn Mathematics. (shrink)

In today’s evolving understanding of gender, questions arise about the future of the feminist movement. Using Simone de Beauvoir’s The Second Sex, Hugh Ryan's “Who's Afraid of Social Contagion,” and Ben Kesslen’s “How the Idea of a 'Transgender Contagion' Went Viral—and Caused Untold Harm,” this paper explores the concept of the Other to analyze social contagion and gender-based oppression. It argues that while feminism must adapt, its future lies in embracing the experiences of all classified as the Other. Through de (...) Beauvoir's work, historical definitions of gender, and social constructivism, this paper proposes a new idea for the future of feminism. (shrink)

Axel Honneth reconstructs Hegel’s social and political philosophy on the basis of the concept of recognition. For Honneth, recognition is a constitutive relation between individuals that is in principle symmetrical. By conceiving recognition through symmetry, Honneth effectively bans the inclusion of power within recognitive relation. He thus regards the relations of power as cases of non-recognition or misrecognition. In this paper, I develop an alternative theory of the constitutive relation between individuals for Hegel, one that is based on the asymmetrical (...) relation of power. To this aim, I focus on the chapter of “determinations of reflection” in the Science of Logic. Through a close analysis of Hegel’s Logic, I argue that the most fundamental form of relation between individuals is the relation of opposition, that individuals are solely constituted in and through the relation of opposition, and that the relation of opposition is essentially asymmetrical. Together, these claims establish... (shrink)

Parental involvement is one of the primary factors that affect children’s development and individuality. However, its effect on the academic motivation and self-concept of college students is not well understood, especially in the Philippines. The present study used the Ecological systems theory by Bronfenbrenner to investigate the effect of varying parental involvement on the academic motivation and self-concept of college students at Dr. Carlos S. Lanting College. Purposive sampling was used among 198 college students from Dr. Carlos S. Lanting College (...) who were identified using a purposive sampling technique. Statistical instruments including descriptive, correlation, and regression analysis were used to examine the data collected and investigate the link between the variables. Based on the regression analysis, it was found that parental involvement only has a significant relationship with academic motivation and not with self-concept. In conclusion, college students have a sense of independence and their self-concept is not affected by parental involvement; nonetheless, parents providing essential support influence their academic motivation. -/- . (shrink)

Cultural landscapes represent a complex category where the nature-culture dichotomy seem to not be able to unfold the main features and the profound relations that humans have with the environment. Drawing on ethnographic data collected in the saltpans of Se-ovlje (Slovene Istria) and Janubio (Lanzarote--Canary Islands) this article examines informant`s perceptions about the awareness of the importance and the enhancement of the holistic values of both saltpans, as well as the impacts and benefits of tourism. Comparing these perceptions about both (...) cultural landscapes, I try to suggest that the complex fruitfully relations between humans and nature in these saltpans are at odds with the neoliberal logic of nature which exploit and commoditize its resources depriving them of their respective agency. A sustainability to contrast the harmful activities of the market ought to be understood not as a simply isolation and fencing of nature for the sake of conservation, but as a preservation that need to foster the continuity of the deep interactions between human culture and non-human nature which are the core of the cultural landscapes. (shrink)

The philosophy of animal rights is often characterized as an exclusively justice oriented approach to animal liberation that is unconcerned with, and moreover suspicious of, moral emotions, like sympathy, empathy, and compassion. I argue that the philosophy of animal rights can, and should, acknowledge that compassion plays an integral role in animal liberation discourse and theory. Because compassion motivates moral actors to relieve the serious injustices that other animals face, or, at the very least, compassion moves actors not to participate (...) in or cause these injustices, the philosophy of animal rights can and should recognize both a duty to cultivate compassion and a duty to promote compassion. Contra to feminist critiques of Regan’s justice-approach to ethics, the philosophy of animal rights is not committed to eschewing the moral emotions. (shrink)

This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the “public sphere(s)”. Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside “development”, religion will remain a hot issue in the future political trajectory (...) of the continent. Its renewed presence in public spheres has also led to new understandings of what religion means and how it figures into both “world-making” and identity politics. This will prolong the challenges associated with the role and status of religion in the “secular state model” found in most African countries. Can these states, while “besieged” by believers, maintain neutrality among diverse worldviews, and if so, how? The paper discusses these issues in a general manner with reference to African examples, some taken from fieldwork by the author, and makes a philosophical argument for the development of a new kind of “secular state” that can respect the religious commitments of African populations. (shrink)

Religiously inspired violence is a global phenomenon and connects to transnational narratives, necessitating comparative analysis of socio-historical context and patterns of ideological mobilization. Northeast Africa hosts several radical-extremist and terrorist groups, mostly of Muslim persuasion, tuned in to these global narratives while connecting to local interests. Christian radicalism and violence also occur but are less ideologically consistent and less widespread. I examine key aspects of the current role and ideological self-positioning of Islamist radicalism in state contexts, comparing Somalia, affected by (...) Islamist violence since the late 1990s, and Ethiopia, where Islam’s mobilization followed a different path and where the state so far contained politicization and open radicalism of Muslim groups. A brief contrastive case from Nigeria is also provided. It is observed that Islam, while of course not ‘equalling’ violence, easily provides a militant political theology, frequently instrumentalized in conflicts and situations of (perceived) grievance, and via mimetic rivalry then becomes radically ideological. Securitized response patterns of state authorities toward militancy play a role in furthering violent radicalization. I follow a sociological-anthropological approach but also refer to key aspects of national-legal frameworks regarding state and religion, next to societal and political bases of Muslim militant mobilization for collective aims and self-presentation. (shrink)

The concept and usage of the word 'metric' within General Relativity is briefly described. The early work of Roy Kerr led to his original 1963 algebraic, rotating metric. This discovery and his subsequent recollection in 2008 are summarised as the motivation for this article. Computer algebra has confirmed that nominal transformations of this early metric can generate further natural algebraic metrics. The algebra is not abstract, nor advanced, and these metrics have been overlooked for many years. The 1916 metric due (...) to Schwarzschild misled Kerr into seeking a similar metric for rotation. The philosophy of astrophysics for Penrose, Hawking and others would have been very different had they used the two lost metrics. (shrink)

Although we may find the concept of anomie in Greek thought, it is since Durkheim that the concept begins to be used specifically as a sociological concept. However, a theory of anomie only becomes consolidated since “Social Structure and Anomie” by Robert K. Merton (Merton 1938). The theory becomes important and conquers its space in the rest of the century as one of the most productive theories about deviance. In this study, based on a contemporary conception of scientific theory, that (...) of the structuralist metatheory, a reconstruction of Merton’s approach is proposed, allowing to make explicit the deep structure of the theory. (shrink)

In two occasions a Bibliography of Structuralism has been published in Erkenntnis (1989, 1994). Since then a lot of water has flowed under the bridge and the structuralist program has shown a continuous development. The aim of the present bibliography is to celebrate the 25th anniversary of the publication of An Architectonic for Science –structuralism’s main reference work– and of its recent translation into Spanish by updating the previous bibliographies with titles which have appeared since 1994 as well as before (...) that year but which are not included in them. As in the former deliveries, this bibliography only covers books and articles that are concerned directly with the structuralist approach in the philosophy of science. We would like to thank the many colleagues who have helped us in collecting all the information. Notwithstanding we apologize in advance for the possible entries that we missed to include in this third Bibliography of Structuralism. (shrink)

In two occasions a Bibliography of Structuralism has been published in Erkenntnis (1989, 1994). Since then a lot of water has flowed under the bridge and the structuralist program has shown a continuous development. The aim of the present bibliography is to celebrate the 25th anniversary of the publication of An Architectonic for Science –structuralism’s main reference work– and of its recent translation into Spanish by updating the previous bibliographies with titles which have appeared since 1994 as well as before (...) that year but which are not included in them. As in the former deliveries, this bibliography only covers books and articles that are concerned directly with the structuralist approach in the philosophy of science. We would like to thank the many colleagues who have helped us in collecting all the information. Notwithstanding we apologize in advance for the possible entries that we missed to include in this third Bibliography of Structuralism. (shrink)

It is questionable whether counterfeiting in many areas of life contributes to unethical behavior to a wider extent. If the notion is supported by data, then the moral damage in a society could be prevented by reducing the counterfeit self and behavior to a bare minimum. This study aimed at empirically testing the measurement model of counterfeit self of Wood et al. (2008) among Indonesians as well as theoretically reviewing counterfeit self roles in unethical behavior. The participants of this study (...) were 1,655 high school students (764 males, 891 females; Mage = 15.76 years old; SDage = 1.08 years) recruited through a purposive sampling technique in North Sumatera and West Kalimantan, Indonesia. The data analysis technique used was Confirmatory Factor Analysis. The results showed that the counterfeit self model--comprised of counterfeit self dimensions, namely Self-alienation (ALIEN), Inauthentic Living (LIVE), and Accepting External Influence (EXT)--was supported by the empirical data. However, the dimension of EXT could not be represented by its indicators. The study contributed to the psychological body of knowledge that the EXT dimension might need to be excluded from the measurement of counterfeit self on teenagers, especially in Indonesia and other Eastern countries. (shrink)

Marriage is one of the most important topics in the education field since life in this world is structured by interaction among families and between families and other social institutions. Dissatisfaction and unsustainability of marriage have led the urgency of premarital education in various countries. The problem is that the spread of virtual reality has made marriage itself to become more complex and experience reinterpretation and reconfiguration, moreover with the emergence of new kind of marriage in the digital (...) era, i.e. virtual marriage. Everybody who has observed, known, or even tried, certainly asks the question, “Could (or: should) I accept virtual marriage?” . This study was aimed to investigate the role of tolerance of ambiguity and illusion of intimacy in online dating in predicting the acceptance of virtual marriage. There were 420 adolescents and young adults (212 males, 208 females; Mage=21.10 years old, SDage=1.459 years; 338 students, 82 employees or entrepreneurs) in the Greater Jakarta, Indonesia, participated in this study. It was found that the acceptance was not predicted by the ambiguity tolerance, but by the illusion of intimacy in online dating. The psychometric issues, substantive discussion, and recommendation are presented at the end of this article. The trend of virtual marriage should not be allowed to roll away, by autopilot, without loaded by strategies in designing an online game as one of the pivotal educational technologies that needs to shape appropriate character and attitude for it. (shrink)

This study investigated the experiences of Physical Science teachers who were not specialized in their field. Twelve out-of-field Physical Science teachers, selected via purposive sampling from the Schools Division of Baybay City, participated in the transcendental phenomenological study. For data collection and subsequent thematic analysis using Colaizzi's seven steps, in-depth semi-structured interviews were utilized. Five metaphors describe the study's findings in the form of emergent themes. The first theme is the Chameleon teacher described as an adaptable teacher, analogous to a (...) chameleon that alters its coloration to blend into its surroundings. Developing a resilient mindset is the second aspect, symbolized by the Phoenix Within, which signifies the capacity to triumph over challenges. Thirdly, the Symphony of Knowledge symbolizes teachers' and learners' synergistic partnership and active participation throughout the educational journey. The fourth theme, the Gardener of Knowledge, compares an educator to a conscientious gardener who nurtures their development and that of their students. Crossing Unfamiliar Territory is another theme that examines Physical Science teachers' difficulties when instructing outside their field. As a result, the experiences of these teachers mitigate the issue at hand, thus positively impacting the student's academic development. Sustaining resilience in the face of adversity was inexplicably enhanced through implementing fostering strategies and cultivating a positive mindset. Similar to the adverse encounters, they must confront the obstacles posed by their lack of pedagogical expertise, content knowledge, and struggles. The favorable and unfavorable experiences of physical science teachers who did not specialize in their field provided them professional development opportunities. They underscored the value of maintaining a positive outlook. (shrink)

This first critical edition of Isaac Abravanel’s correspondence opens a window into the cultural, political and commercial world of one of the first Jewish humanists of the quattrocento. Jewish leader of the expelled Sephardim after 1492, commentator of the Bible, Abravanel is a legendary figure of the Sephardic history. The edition of the letters along with the introductive essay that reconstructs their cultural background intends to connect the legendary figure of Abravanel to the major reason of his remarkable career: his (...) successful assimilation of Renaissance humanism. (shrink)