Primitive awareness leading to consciousness can be explained as a manifestation of internal forces between charge and mass. These internal forces, related to the weak and strong forces, balance the external forces of gravity-inertia and electricity-magnetism and thereby accommodate outside influences by adjusting the internal structure of material from which we are composed. Such accommodation is the physical implementation of a model of the external physical world and qualifies as Vitiello's double held inside ourselves. We experience this accommodation as (...) the conscious experience in front of our noses. Neural pulse traffic is interpreted as unconscious signal processing activity happening between this internal accommodation and our external interface of sensors and actuators. Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}. (shrink)

Decolonization, a word that belongs majorly to the 1960’s and perhaps one of the most important events in the twentieth century is a historical process that can only become comprehensible in the exact measure that the movement which gives it historical form or content is understood. When it became apparent that the European-centered world was no longer tenable, because of the unsettling of all empires during the Second World War, anti-colonial nationalism surged after 1945. Drawing from the lessons in (...) class='Hi'>mass politicization and mass mobilization of the 1920s and 1930s, anti-colonial nationalists set about dismantling the European colonial order and creating a free world of their own. (shrink)

In 1973, the Taylor family of 222 Longmeanygate on the outskirts of Leyland joined the Saint Pius V Association under the Superiorship of Father Peter Morgan and funded by Archbishop Marcel Lefebvre. Mr Derrick Taylor and Mrs Irene Mary Taylor defied their bishop by hosting priests of the Saint Pius V Association at their home called the Leyland Mass Centre from 1974 to 1978 due to their belief that the Tridentine Rite of the Mass was the true (...) class='Hi'>Mass and must be celebrated in Latin despite changes implemented following the Second Vatican Council that allowed for the Mass to be celebrated in the vernacular and with the Mass streamlined under Pope Paul VI. However, their actions in the 1970s were preceded by a long series of events that steam from Mr and Mrs Taylor's childhoods which this book details and in many ways celebrates. This short book provides a timeline of the lives of Mr and Mrs Taylor, using illustrations wherever possible to explain and visualise the significant events (some of which were supernatural) that shaped their beliefs. Each of the illustrations included in this work were commissioned by Mr and Mrs Taylor's grandson Cometan and created by British artist David Young who has been explaining the Taylor's story in the form of illustrations over the last five years. This work is a testament to Mr and Mrs Taylor's dedication to the Latin Mass despite the ridicule they faced and using intimate details about their lives helps to explain why they made their decisions and took controversial action at different stages of their lives. (shrink)

In the 1960s, the Catholic Church made changes to its liturgy and ecumenical outlook during the Second Vatican Council. These changes sparked a small counter-revolution called the Traditionalists led by rebel Archbishop Marcel Lefebvre to keep the Latin Mass. My grandparents Derrick and Irene Taylor opened their home to the movement during the 1970s, offering their time, money and land for SSPX masses. They received backlash from modernist Catholics and Church leaders but held to their belief that the (...) Traditionalists were to save the Church. My research has sought to uncover why my grandparents involved themselves in the movement. (shrink)

The initial foundations to the notion that Cometan's grandparents, Irene Mary Taylor and Derrick Taylor, should be recognised for their life as laypeople in the Roman Catholic Church first emerged in January 2020 and October 2021 respectively. Irene Mary was well known for her devotion to Catholicism among her family and acquaintances, yet Cometan saw in her icon and life events an opportunity to reinvigorate Catholic fervour in England and abroad. In his own endeavour as a religious figure and philosopher (...) as the founder of Astronism, Cometan had made it clear that his paternal grandmother had played a large role in his religious life from infancy and so Irene Mary's Cause for Beatification was the culmination of this destined religious figureship. The Beatification Story of Irene Mary Taylor holds the responsibility of presenting Irene Mary for the recognition in the Roman Catholic Church in whichever capacity the Church deems suitable. The book explores the major remembered life events of Irene Mary Taylor, relates them to Catholic doctrine, and systematises them to form Irenianism, Irene Mary's eponymous Catholic system of thought. (shrink)

-/- Populism: A Double-Edged Sword in Modern Democracy -/- Populism is one of the most frequently used yet often misunderstood terms in contemporary political discourse. It has influenced elections, swayed public opinion, and reshaped national policies across the globe. At its core, populism is a political strategy or approach that aims to represent the interests and voice of the “common people” in opposition to a perceived corrupt elite or establishment. While it can reinvigorate democracy and bring neglected issues to the (...) forefront, populism also poses significant risks to democratic institutions and social cohesion. -/- Defining Populism -/- Populism does not function as a comprehensive ideology like conservatism or socialism. Rather, it operates as a political logic or style, often characterized by a dichotomy between “the pure people” and “the corrupt elite” (Mudde & Rovira Kaltwasser, 2017). Populist leaders claim to embody the general will of the people and typically frame their opposition as illegitimate or morally inferior. This approach often involves direct appeals to the masses, with disdain for traditional institutions like the judiciary, media, or political parties. -/- Populism can manifest across the ideological spectrum. Left-wing populism tends to focus on economic justice, inequality, and class struggle, while right-wing populism often emphasizes nationalism, cultural identity, and skepticism toward immigration or globalism. Regardless of political leaning, populism fundamentally seeks to mobilize people against established centers of power. -/- Historical Origins and Global Spread -/- The term “populism” originated from the U.S. People’s Party in the late 19th century. This movement represented the grievances of rural farmers against banks, railroads, and industrial monopolies (Kazin, 1995). Populism later gained prominence in Latin America through leaders like Juan Perón in Argentina and Hugo Chávez in Venezuela, who blended charismatic leadership with policies aimed at empowering the poor and working class. -/- In the 21st century, populism has reemerged as a powerful force globally. In Europe, populist parties have capitalized on discontent stemming from economic crises, refugee influxes, and dissatisfaction with the European Union. In Asia and Africa, populist leaders have gained popularity by challenging colonial legacies, elite corruption, and foreign influence, often promising national revival and self-sufficiency. Populist movements have also gained traction in North America, where distrust in traditional political systems continues to grow. -/- The Appeal of Populism -/- Populism thrives in environments of crisis, inequality, and mistrust. Economic instability, unemployment, cultural change, and political disillusionment create fertile ground for populist narratives (Inglehart & Norris, 2016). Populist leaders offer clear, emotionally resonant messages that speak directly to people’s fears, frustrations, and hopes. -/- The modern media landscape, particularly the rise of social media, has intensified the populist surge. Populist figures often bypass traditional media outlets to communicate directly with their supporters, spreading simple, relatable messages that may resonate more than complex policy debates (Moffitt, 2016). This direct connection fosters a sense of authenticity and responsiveness, further building trust among followers. -/- Criticisms and Dangers -/- Despite its potential to increase democratic engagement, populism carries several risks. First, by dividing society into binary opposites—good versus evil, people versus elite—it tends to polarize the political landscape. This can lead to the erosion of democratic dialogue, compromise, and mutual respect. -/- Second, populist leaders often challenge the legitimacy of democratic institutions. By attacking the press, judiciary, or electoral processes, they may consolidate power and undermine checks and balances (Levitsky & Ziblatt, 2018). Some populist regimes have curtailed civil liberties, weakened the rule of law, or manipulated elections under the guise of fulfilling the people’s will. -/- Third, populism can result in unrealistic promises and short-term policies. Leaders may appeal to emotional grievances without addressing underlying structural problems. When results fail to materialize, disillusionment can set in, potentially fostering instability or extremism. -/- Feasible Solutions -/- To mitigate the dangers of populism while addressing its root causes, a multi-pronged approach is essential: -/- 1. Strengthen Democratic Institutions: Governments should reinforce the independence and credibility of democratic institutions—such as courts, electoral commissions, and public broadcasters. Transparent, accountable institutions build public trust and can resist manipulation by populist actors. -/- 2. Promote Inclusive Economic Policies: Economic inequality fuels populist discontent. Policymakers should implement inclusive policies that promote equitable access to jobs, education, and healthcare. Investment in rural areas and marginalized communities can reduce the perception of systemic neglect. -/- 3. Improve Political Communication and Civic Education: Citizens need to understand how democracy functions and how their participation matters. Educational systems should promote critical thinking, media literacy, and awareness of democratic norms to make citizens more resistant to demagoguery and misinformation. -/- 4. Address Legitimate Grievances Responsibly: Rather than dismissing populist concerns outright, mainstream parties and institutions should listen to citizens’ real frustrations—whether they stem from globalization, immigration, or corruption—and address them through practical and evidence-based policy solutions. -/- 5. Encourage Transparent and Ethical Leadership: Ethical governance, anti-corruption measures, and public accountability are key to countering the appeal of populists who promise to “clean up the system.” Leaders must lead by example to restore faith in politics. -/- 6. Foster Social Dialogue and Unity: Building platforms for dialogue between different social, ethnic, and political groups can reduce polarization. Promoting mutual understanding and cooperation, especially at the local level, fosters social cohesion and resilience against divisive rhetoric. -/- Conclusion -/- Populism is a complex and dynamic force in modern democracy. It reflects genuine grievances and has the capacity to rejuvenate political engagement. However, it also poses serious risks if it erodes democratic norms, institutions, and societal unity. The challenge for democratic societies is to respond constructively: by listening, reforming, and educating—rather than by repressing or ignoring. -/- If the root causes of populism are addressed with empathy, transparency, and sound policy, its energy can be redirected into positive democratic renewal rather than destructive division. Only through this balanced approach can democracies survive and thrive in an age of uncertainty and change. -/- References -/- Inglehart, R., & Norris, P. (2016). Trump, Brexit, and the Rise of Populism: Economic Have-Nots and Cultural Backlash. Harvard Kennedy School. -/- Kazin, M. (1995). The Populist Persuasion: An American History. Cornell University Press. -/- Levitsky, S., & Ziblatt, D. (2018). How Democracies Die. Crown Publishing. -/- Moffitt, B. (2016). The Global Rise of Populism: Performance, Political Style, and Representation. Stanford University Press. -/- Mudde, C., & Rovira Kaltwasser, C. (2017). Populism: A Very Short Introduction. Oxford University Press. -/- . (shrink)

-/- Title: The Cultural Legacy of Colonization and Religion: How History Shapes National Identity -/- Introduction -/- Culture is the soul of a nation—it defines its language, values, art, traditions, and social behaviors. However, the culture of many modern nations has been heavily influenced by external forces, especially colonization and religion. Colonization often entailed political conquest, economic control, and cultural dominance. Religion—especially Christianity and Islam—was both a motivation and a tool used during colonial rule. As a result, colonized societies saw (...) profound changes in their identities, traditions, and ways of life. This essay examines how colonization and religion have deeply shaped national cultures, using the Philippines, India, Nigeria, Latin America, and South Africa as comprehensive case studies. -/- I. Colonization as a Shaper of Culture -/- A. The Philippines (Spanish and American Colonization) The Philippines offers a striking example of how colonization reshapes a nation’s culture. Spain colonized the Philippines for over 300 years (1565–1898). During this period, Spanish influences became embedded in every aspect of Filipino life. Spanish architecture introduced baroque-style churches, plazas, and fortresses. Filipino names and surnames were Hispanicized, such as “Santos,” “Reyes,” and “Garcia.” The Spanish introduced a feudal system where native Filipinos became tenant farmers working under local elites, or “principalia.” -/- In 1898, the Americans took over the Philippines after defeating Spain. This ushered in another wave of cultural transformation. The American influence led to the introduction of the English language, a public school system, and Western-style democracy. Today, the Philippines is one of the largest English-speaking nations in Asia, and its legal, political, and educational systems still reflect its colonial past. -/- B. India (British Colonization) India was under British rule for nearly 200 years (1757–1947). The British imposed their administrative systems, restructured Indian education, and introduced Western legal codes. English became the language of governance, education, and intellectual discourse. -/- At the same time, colonization disrupted Indian industries like textiles while promoting British imports, which altered economic and social structures. However, British rule also fostered Indian nationalism. Thinkers like Rabindranath Tagore and Mahatma Gandhi used Western ideals like liberty and justice alongside traditional Indian values to advocate for independence. Today, India’s legal system, parliamentary democracy, and even its railway network are colonial legacies, deeply entwined with its post-colonial identity. -/- C. Africa (Scramble for Africa) During the late 19th and early 20th centuries, Africa was divided by European powers during the “Scramble for Africa.” In Nigeria, British colonization created artificial borders that merged various ethnic groups—Hausa-Fulani (Muslim), Yoruba (mixed), and Igbo (Christian). The British ruled indirectly through local chiefs, restructuring tribal societies and economies. English became the language of the elite, while indigenous languages were suppressed in formal institutions. -/- Even after independence, many African countries retained European languages (French, English, Portuguese) as their official languages. These linguistic and administrative choices continue to influence national unity, class divisions, and access to power. -/- II. Religion as a Cultural Force -/- A. The Role of Christianity in the Philippines and Latin America Religion was not just an accompaniment to colonization—it was a core component. In the Philippines, Catholicism was deeply embedded by Spanish missionaries. Today, over 80% of Filipinos identify as Roman Catholic. Religious practices like Simbang Gabi (pre-Christmas dawn masses), Semana Santa (Holy Week), and town fiestas in honor of saints reflect a synthesis of Spanish Catholicism with native customs. -/- Similarly, Latin American countries like Mexico, Peru, and Brazil were profoundly influenced by Spanish and Portuguese colonizers. Catholic churches were built on top of indigenous temples, and native religions were suppressed. However, elements of indigenous spirituality merged with Catholic traditions. The Virgin of Guadalupe in Mexico became a unifying figure, representing both the Christian faith and native identity. In Brazil, Candomblé, a syncretic religion blending African traditions and Catholic saints, emerged as a cultural resistance to slavery and colonization. -/- B. Christian Missions in Africa Christianity expanded significantly in Sub-Saharan Africa due to European missionary activity. In countries like Kenya, Uganda, and Ghana, missionaries built churches, schools, and hospitals. These institutions played a major role in education and healthcare, but also in reshaping cultural values. African traditional religions were often labeled as “pagan” and discouraged. -/- However, Christianity also became a source of empowerment. African leaders like Desmond Tutu of South Africa and Kwame Nkrumah of Ghana combined Christian ethics with liberation theology to fight for justice and independence. -/- C. Religious Pluralism in India In India, while Christianity spread under colonial rule, religious diversity remained robust. Hinduism, Islam, Sikhism, Jainism, and Buddhism continued to flourish. British missionaries established Christian schools, which educated a new Indian elite. Figures like Swami Vivekananda and Sri Aurobindo responded by reviving and modernizing Hindu philosophy, integrating it with nationalistic fervor. Gandhi’s message of ahimsa (nonviolence) was influenced both by Hindu Jain teachings and Christian values. -/- III. Cultural Hybridity and Identity Conflict -/- Colonization and religion often produced hybrid cultures, but not without conflict. -/- In the Philippines, young people celebrate both Western holidays like Halloween and Valentine’s Day alongside Catholic feasts and indigenous rituals. The Tagalog language is now filled with Spanish and English loanwords. This cultural blending has created both a unique Filipino identity and debates about authenticity and decolonization. -/- In Nigeria, religious divisions caused by colonial favoritism have contributed to ethno-religious conflicts between the predominantly Muslim North and Christian South. The legacy of dividing tribes and prioritizing Christian education in the South led to disparities that fuel contemporary tensions. -/- In South Africa, apartheid was a colonial system justified in part by Dutch Reformed Christian ideology. Today, while Christianity remains influential, there is an ongoing effort to revive and celebrate Zulu, Xhosa, and other African cultural traditions suppressed under colonial rule. -/- Conclusion -/- The cultures of colonized countries bear the deep marks of colonization and religion. Colonization altered languages, governance, education, and economy, while religion reshaped belief systems and daily life. Yet, the story Is not one of total loss. Many societies creatively blended imposed traditions with indigenous ones, forming hybrid cultures that reflect both resistance and adaptation. -/- Understanding these historical dynamics is crucial not only for appreciating modern national cultures but also for addressing ongoing challenges related to identity, inequality, and post-colonial recovery. The impact of colonization and religion is not a distant memory—it lives on in every language spoken, every holiday celebrated, and every institution that shapes our lives today. -/- . (shrink)

-/- Title: The Aftermath of Communism: What Happened When Communist Countries Transitioned -/- Introduction -/- Communism, as a political and economic ideology, shaped the lives of millions of people throughout the 20th century. Promising classless societies, public ownership, and central planning, communist regimes spread across Eastern Europe, Asia, Africa, and Latin America. However, by the late 1980s and early 1990s, communism collapsed in most of these countries, especially after the fall of the Soviet Union. The collapse did not merely (...) signal the end of a political system—it initiated a series of profound transformations in governance, economy, and society. This essay explores the consequences of the fall of communism across multiple nations and analyzes its lasting impact, supported by scholarly and historical sources. -/- 1. Political Transformations -/- The most visible consequence of communism’s failure was the dismantling of one-party systems. In Eastern Europe, the revolutions of 1989 were largely non-violent but deeply transformative. Countries like Poland, Hungary, and Czechoslovakia negotiated peaceful transitions to democracy through popular movements like Solidarity in Poland and civic forums in Czechoslovakia (Ash, 1990). -/- In contrast, Romania experienced a violent revolution. The regime of Nicolae Ceaușescu collapsed after mass protests were met with violence, ultimately leading to his execution (Siani-Davies, 2005). Meanwhile, the Soviet Union disintegrated in 1991 into 15 independent republics, ending the Communist Party’s rule after nearly 70 years. -/- However, democratization was not uniform. In Russia, initial democratic reforms under Boris Yeltsin were overshadowed by economic turmoil and political chaos. This paved the way for the rise of Vladimir Putin, who re-established centralized authoritarian control while maintaining the appearance of electoral democracy (Sakwa, 2008). -/- 2. Economic Transition and Its Discontents -/- The shift from centrally planned economies to capitalist market systems was arguably the most dramatic change. Under communism, governments controlled production, prices, and wages. The post-communist period, often referred to as “shock therapy,” involved rapid liberalization, privatization, and stabilization measures intended to integrate these economies into global markets (Åslund, 2002). -/- In Russia and other former Soviet republics, this transition led to hyperinflation, mass unemployment, and a sharp decline in GDP. Life expectancy dropped in Russia from 70 years in 1987 to 64 years by the mid-1990s (Cornia & Paniccià, 2000). Oligarchs gained control over former state assets in rigged privatization schemes, contributing to massive inequality and corruption (Klein, 2007). -/- Eastern European nations that joined the European Union, such as Poland, the Czech Republic, and the Baltic states, saw more stable transitions. They benefited from EU investment, structural reforms, and access to European markets, which helped their economies grow in the 2000s (Inglot, 2008). -/- 3. Social Dislocation and Cultural Identity -/- The social cost of post-communist transformation was immense. For many citizens, the collapse of communism meant the disappearance of guaranteed employment, subsidized housing, healthcare, and education. Rising unemployment, crime, and homelessness defined the early years of transition. Entire generations faced disillusionment and uncertainty, especially in countries that struggled to rebuild functional state institutions. -/- Nostalgia for communism began to appear in several countries. In Russia, surveys indicated that a significant portion of the population viewed the fall of the Soviet Union as a mistake (Pew Research Center, 2019). This sentiment was fueled by memories of stability and national pride, despite political repression. -/- In former East Germany, the term Ostalgie (nostalgia for the East) described a longing for the social security and community spirit of the former German Democratic Republic (Berdahl, 1999). Such nostalgia reveals the complexity of communist legacies and the psychological effects of rapid change. -/- 4. Conflict and Ethnic Tensions -/- In multi-ethnic states like Yugoslavia, the fall of communism unleashed nationalist forces that had been suppressed under authoritarian rule. The collapse of central authority led to brutal civil wars throughout the 1990s. The Bosnian War (1992–1995), marked by ethnic cleansing and genocide, was one of the bloodiest conflicts in Europe since World War II (Glenny, 1996). -/- In contrast, countries like Czechoslovakia peacefully separated into the Czech Republic and Slovakia in what became known as the “Velvet Divorce” in 1993, reflecting how different historical, ethnic, and political contexts shaped post-communist outcomes. -/- 5. Varied Legacies and Ongoing Impacts -/- Not all communist regimes collapsed. China, Vietnam, Laos, and Cuba retained communist leadership but adopted various forms of economic liberalization. China, in particular, became a global economic powerhouse after introducing market reforms under Deng Xiaoping in the late 1970s, while still maintaining strict political control (Naughton, 2018). -/- The global influence of Marxist thought declined dramatically after the Cold War, but the legacies of communism remain visible in institutional cultures, economic inequalities, and national identities. Many countries are still dealing with the long-term effects of rapid privatization, social polarization, and weakened civic institutions. -/- Conclusion -/- The fall of communism marked a turning point in world history. While it opened doors to democracy and economic freedom for millions, it also unleashed chaos, inequality, and identity crises. The varied outcomes across post-communist countries highlight that the transition was not merely a rejection of one system but a complex and ongoing process of societal reinvention. As the world continues to grapple with rising authoritarianism, populism, and inequality, the lessons from post-communist transitions remain relevant—reminding us that ideological change alone does not guarantee human flourishing. -/- References -/- Ash, T. G. (1990). We the People: The Revolution of ’89 Witnessed in Warsaw, Budapest, Berlin, and Prague. Vintage. -/- Åslund, A. (2002). Building Capitalism: The Transformation of the Former Soviet Bloc. Cambridge University Press. -/- Berdahl, D. (1999). Where the World Ended: Re-Unification and Identity in the German Borderland. University of California Press. -/- Cornia, G. A., & Paniccià, R. (Eds.). (2000). The Transition: Economic Collapse and Recovery. Oxford University Press. -/- Glenny, M. (1996). The Fall of Yugoslavia: The Third Balkan War. Penguin Books. -/- Inglot, T. (2008). Welfare States in East Central Europe, 1919–2004. Cambridge University Press. -/- Klein, N. (2007). The Shock Doctrine: The Rise of Disaster Capitalism. Metropolitan Books. -/- Naughton, B. (2018). The Chinese Economy: Adaptation and Growth. MIT Press. -/- Pew Research Center. (2019). European Public Opinion Three Decades After the Fall of Communism. -/- Sakwa, R. (2008). Putin: Russia’s Choice. Routledge. -/- Siani-Davies, P. (2005). The Romanian Revolution of December 1989. Cornell University Press. -/- . (shrink)

The mass-count distinction is a morpho-syntactic distinction among nouns that is generally taken to have semantic content. This content is generally taken to reflect a conceptual, cognitive, or ontological distinction and relates to philosophical and cognitive notions of unity, identity, and counting. The mass-count distinction is certainly one of the most interesting and puzzling topics in syntax and semantics that bears on ontology and cognitive science. In many ways, the topic remains under-researched, though, across languages and with respect (...) to particular phenomena within a given language, with respect to its connection to cognition, and with respect to the way it may be understood ontologically. This volume aims to contribute to some of the gaps in the research on the topic, in particular the relation between the syntactic mass-count distinction and semantic and cognitive distinctions, diagnostics for mass and count, the distribution and role of numeral classifiers, abstract mass nouns, and object mass nouns.The mass-count distinction is a morpho-syntactic distinction among nouns that is generally taken to have semantic content. This content is generally taken to reflect a conceptual, cognitive, or ontological distinction and relates to philosophical and cognitive notions of unity, identity, and counting. The mass-count distinction is certainly one of the most interesting and puzzling topics in syntax and semantics that bears on ontology and cognitive science. In many ways, the topic remains under-researched, though, across languages and with respect to particular phenomena within a given language, with respect to its connection to cognition, and with respect to the way it may be understood ontologically. This volume aims to contribute to some of the gaps in the research on the topic, in particular the relation between the syntactic mass-count distinction and semantic and cognitive distinctions, diagnostics for mass and count, the distribution and role of numeral classifiers, abstract mass nouns, and object mass nouns. (shrink)

The mass-count distinction is a morpho-syntactic distinction among nouns that is generally taken to have semantic content. This content is generally taken to reflect a conceptual, cognitive, or ontological distinction and relates to philosophical and cognitive notions of unity, identity, and counting. The mass-count distinction is certainly one of the most interesting and puzzling topics in syntax and semantics that bears on ontology and cognitive science. This volume aims to contribute to some of the gaps in the research (...) on the topic, in particular the relation between the syntactic mass-count distinction and semantic and cognitive distinctions, diagnostics for mass and count, the distribution and role of numeral classifiers, abstract mass nouns, and object mass nouns (furniture, police force, clothing). (shrink)

How do plurals and mass nouns refer? What kind of logic should be used in order to account for the truth-conditions of the sentences they appear in? For linguists, first-order predicate logic is adequate, provided it is supplemented by a notion of mereological sum for plurals and for mass nouns. On the contrary, according to some philosophers, new logics must be used, plural logic for plurals and mass logic for mass nouns. We survey these debates in (...) this entry. (shrink)

I argue that mass produced artifacts are ontologically distinctive. If we think of the making of an artifact as the imposition of a creative intention on to some matter, usually through intentional manipulation of the matter, then in the case of mass production, one could say that there is not enough mind to go around! Batches of mass produced objects will have a distinctive essence, lying in the creative act by which they are made, but within a (...) batch, the objects will be distinct from each other, but not essentially distinct. (shrink)

Media attention is unevenly allocated across global human rights problems, prompting anger, frustration, and recrimination in the international system. This article demonstrates that from 1981 to 2000, three leading Anglo-American media sources disproportionately covered Latin American abuses, in human rights terms, as compared to other world regions. This ‘‘Latin Human Rights Bias’’ runs counter to broader trends within the Anglo-American general coverage of foreign news, where Latin America’s share of reporting is far smaller. The Bias is partially (...) explained by the region’s proximity to the United States (US), its relevance to US policy debates, and by path dependency. A significant portion of the Latin Bias remains unexplained, however, despite our best attempts to rigorously model explanations offered by leading Western journalists. These findings suggest that geographic regions are an important factor in the media’s perception of global human rights problems and that both human rights policymakers and scholars may be inappropriately drawing general lessons from regionally specific and biased patterns. We conclude with suggestions for future research. (shrink)

This encyclopedia article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening decades of the twenty-first century. Rather than attempt to provide an exhaustive and impossibly long list (...) of scholars’ names and dates, this article outlines the history of Latin American philosophy while trying to provide a meaningful sense of detail by focusing briefly on individual thinkers whose work points to broader philosophical trends that are inevitably more complex and diverse than any encyclopedic treatment can hope to capture. (shrink)

On April 20, 1999, Eric Harris and Dylan Klebold shot and killed fifteen people at their high school in Columbine, Colorado. National media dubbed the event a “school shooting.” The term grimly expanded over the next several years to include similar events at army bases, movie theaters, churches, and nightclubs. Today, we commonly use the categories “mass shooter” and “mass shooting” to organize and classify information about gun violence. I will argue that neither category is an effective tool (...) for reducing gun violence and use empirical data to show how these categories perpetuate a moral panic that harms already vulnerable demographics. I conclude that we should instead favor a narrower description of individuals and events, (e.g., “X shot Y people at Z”) because we can talk about all of the relevant cases without contributing the undue harms. (shrink)

Recent disclosures suggest that many governments apply indiscriminate mass surveillance technologies that allow them to capture and store a massive amount of communications data belonging to citizens and non-citizens alike. This article argues that traditional liberal critiques of government surveillance that center on an individual right to privacy cannot completely capture the harm that is caused by such surveillance because they ignore its distinctive political dimension. As a complement to standard liberal approaches to privacy, the article develops a critique (...) of surveillance that focuses on the question of political power in the public sphere. (shrink)

I consider the question of why Latin American refugees often fail to transmit understanding of the strength of the moral demand on US agents, legislators and administrators to provide them with refuge in the US. To answer this question, I present two forms of hermeneutical injustice that are novel with respect to the epistemic injustice literature. These forms of hermeneutical injustice are what I call misleading resource injustice and psychological commitment injustice. I submit that these two kinds of hermeneutical (...) injustice put into view a dual remedy that involves, on the one hand, diversifying news organizations that populate the social imaginary with interpretative resources and, on the other hand, promoting the number of non-dominant group-controlled news organizations. (shrink)

Vitamin D deficiency is a common health problem among Libyan women. Age, gender, inadequate exposure to sunlight, and obesity are common risk factors for this issue. In this study, we randomly examined 40 Libyan women (age: 17.58±10.45, mean±SD, range: 15 years to 65 years). Blood samples were taken from each participant and directly centrifuged and processed on Cobas 411 Automatic Electrochemil-uminescence Immunoassay Analyzer. Vitamin D levels were measured in ng/ml and the mean serum value was calculated for the total. Body (...) weight and height for each participant were taken to calculate the body mass index. The findings revealed that all participants are suffering from vitamin D deficiency with less than 30 ng/ml serum levels. Female participants aged between 55 and 65 years tend to have a less degree of vitamin D deficiency as compared to the other age subgroups with a mean level of 27 ng/ml of vitamin D. This study revealed the association between vitamin D levels and obesity as measured by body mass index, in contrast, it found that overweight participants have higher vitamin D levels as compared to other groups of body mass index. (shrink)

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

Along with many other languages, English has a relatively straightforward grammatical distinction between mass-occurrences of nouns and their countoccurrences. As the mass-count distinction, in my view, is best drawn between occurrences of expressions, rather than expressions themselves, it becomes important that there be some rule-governed way of classifying a given noun-occurrence into mass or count. The project of classifying noun-occurrences is the topic of Section II of this paper. Section III, the remainder of the paper, concerns the (...) semantic differences between nouns in their mass-occurrences and those in their count-occurrences. As both the name view and the mixed view are, in my opinion, subject to serious difficulties discussed in Section III.1,I defend a version of the predicate view. Traditionally, nouns in their singular count-occurrences are also analyzed as playing the semantic role of a predicate. How, then, does the predicate view preserve the intuitive difference between nouns in their mass- and those in their count-occurrences? I suggest, in Section III.2, that there are different kinds of predicates: mass-predicates, e.g. ‘is hair’, singular count-predicates, e.g. ‘is a hair’, and plural count-predicates, e.g. ‘are hairs’. Mass-predicates and count-predicates, in my view, are not reducible to each other. The remainder of Section III takes a closer look at the differences and interrelations between these different kinds of predicates. Mass-predicates and count-predicates differ from each other truth-conditionally, and these truth-conditional differences turn out to have interesting implications, in particular concerning the part-whole relation and our practices of counting. But mass- and count-predicates are also related to each other through systematic entailment relations; these entailment relations are examined in Section III.4. (shrink)

This introduction to 'Mass and Count...' gives an overview of different views of the mass-count distinction as well as an introduction to the papers in the edited volume.

The way, in which quantum information can unify quantum mechanics (and therefore the standard model) and general relativity, is investigated. Quantum information is defined as the generalization of the concept of information as to the choice among infinite sets of alternatives. Relevantly, the axiom of choice is necessary in general. The unit of quantum information, a qubit is interpreted as a relevant elementary choice among an infinite set of alternatives generalizing that of a bit. The invariance to the axiom of (...) choice shared by quantum mechanics is introduced: It constitutes quantum information as the relation of any state unorderable in principle (e.g. any coherent quantum state before measurement) and the same state already well-ordered (e.g. the well-ordered statistical ensemble of the measurement of the quantum system at issue). This allows of equating the classical and quantum time correspondingly as the well-ordering of any physical quantity or quantities and their coherent superposition. That equating is interpretable as the isomorphism of Minkowski space and Hilbert space. Quantum information is the structure interpretable in both ways and thus underlying their unification. Its deformation is representable correspondingly as gravitation in the deformed pseudo-Riemannian space of general relativity and the entanglement of two or more quantum systems. The standard model studies a single quantum system and thus privileges a single reference frame turning out to be inertial for the generalized symmetry [U(1)]X[SU(2)]X[SU(3)] “gauging” the standard model. As the standard model refers to a single quantum system, it is necessarily linear and thus the corresponding privileged reference frame is necessary inertial. The Higgs mechanism U(1) → [U(1)]X[SU(2)] confirmed enough already experimentally describes exactly the choice of the initial position of a privileged reference frame as the corresponding breaking of the symmetry. The standard model defines ‘mass at rest’ linearly and absolutely, but general relativity non-linearly and relatively. The “Big Bang” hypothesis is additional interpreting that position as that of the “Big Bang”. It serves also in order to reconcile the linear standard model in the singularity of the “Big Bang” with the observed nonlinearity of the further expansion of the universe described very well by general relativity. Quantum information links the standard model and general relativity in another way by mediation of entanglement. The linearity and absoluteness of the former and the nonlinearity and relativeness of the latter can be considered as the relation of a whole and the same whole divided into parts entangled in general. (shrink)

We have entered a 21st century where people, rather than uniting across borders and daring to feel an affinity with the other ̶ bridging ethnic and national differences ̶ are now increasingly vulnerable, exposed to fragmenting movements often set in motion by leaders driven by egocentric values and self-interests pursued at the expense of the well-being of minorities and those occupying a lower level in the social hierarchy. While regionalism, nationalism and authoritarianism appear to be rising divisive movements triggered by (...) such destabilising sociopolitical trends, within regionalism we can find examples of positive collaborations. Such is the case with Latin America today; a region which demonstrates a people coming together in a spirit of solidarity and creativity. Regionalism can in this case be inwardly advantageous. In a world characterised by personal disengagement and apathy, Latin America along with its indigenous communities uphold national values in a spirit of mutual comprehension on a communal level. Throughout history, these nations have been subjected to totalitarian regimes and hostile policies that disrupt societal structures. As a result, Latin American communities have developed resilience and a sense of hope deeply embedded in regional values. Its rich and diverse cinema reflects nations that despite all their uncertainties, differences, struggles and discontents have been showing the way forward. Drawing on Zygmunt Bauman, Kwame Anthony Appiah, and Richard A. Falk, this proposal explores Latin American cinema within a regional framework, looking at regionalism as a model for collective cooperation in the midst of a highly volatile world. -/- . (shrink)

Survey of issues pertaining to the semantics of mass and plural nouns.

The Afro-Latin dance known as ‘salsa’ is a fusion of multiple dances from West Africa, Muslim Spain, enslaved communities in the Caribbean, and the United States. In part due to its global origins, salsa was pivotal in the development of the Figuration philosophy of dance, and for ‘dancing with,’ the theoretical method for social justice derived therefrom. In the present article, I apply the completed theory Figuration exclusively to salsa for the first time, after situating the latter in the (...) dance studies literature. My first section explores Juliet McMains’ recent history, Spinning Mambo into Salsa, with an emphasis on the dynamics of class, race and sex therein. My second section explores a resonant Afro-Latin dance history, Marta E. Savigliano’s Tango and the Political Economy of Passion, where she deploys salsa’s sister-dance (tango) as a ‘counter-choreography’ to the choreography of postmodern neocolonialism. And my third section applies Figuration’s four central aspects of dance (or ‘Moves’) to salsa qua member of its ‘societal’ family of dance. In conclusion, through partnering with salsa, Figuration emerges as a member of its own ‘discursive’ family of dance, while salsa emerges as a gestural discourse capable of helping reconstruct a more socially-just world from the postmodern ruins of today. (shrink)

In this article, I show that the semantics one adopts for mass terms constrains the metaphysical claims one can make about mixtures. I first expose why mixtures challenge a singularist approach based on mereological sums. After discussing an alternative, non-singularist approach, I take chemistry into account and explain how it changes our perspective on these issues.

Latin commentators came across the « Third Man » in Aristotle’s Sophistici elenchi. The way they dealt with the argument is a fair illustration of how they were both faithful to the text and innovative in their understanding of its most challenging issues. Besides providing a detailed survey of all manuscript sources, the introductory essay shows that Latin interpretation originates from a mistake in Boethius’ translation which radically transformed the argument. The edition makes available for the first time (...) a considerable amount of new documentary evidence which made it possible to solve the riddle of the Latin « Third Man ». (shrink)

For more than a decade, activists, scholars, journalists, and politicians of various stripes have been discussing and decrying mass incarceration. This collection of voices has mostly focused on contingent features of the phenomenon. Critics mention racial disparities, poor prison conditions, and spiraling costs. Some critics have alleged broader problems: they have called for an end to all incarceration, even all punishment. Lost in this conversation is a focus on what is inherently wrong with mass incarceration specifically. This essay (...) fills that void and supplies an answer, drawing on the early modern English philosopher Thomas Hobbes. On the Hobbesian account developed here, mass incarceration is always wrong because it is always inconsistent with having a free society. (shrink)

The mixture of political, social, cultural and economic environments in Latin America, together with the enormous diversity in climates, natural habitats and biological resources the continent offers, make the ethical assessment of agricultural policies extremely difficult. Yet the experience gained while addressing the contemporary challenges the region faces, such as rapid urbanization, loss of culinary and crop diversity, extreme inequality, disappearing farming styles, water and land grabs, malnutrition and the restoration of the rule of law and social peace, can (...) be of great value to other regions in similar latitudes, development processes and social problems. This chapter will provide a brief overview of these challenges from the perspective of a continent that is exposed to the consequences of extreme inequality in multiple dimensions and conclude by arguing for the need to have a continuous South-South dialogue on the challenges of establishing socially and environmentally sustainable food systems. (shrink)

I present a high-level account of the semantical distinction between count nouns and non-count nouns. The basic idea is that count nouns are semantically either singular or plural and non-count nouns are neither.

This essay discusses three authors from the early seventeenth century (Galileo, Descartes, and Van Helmont) and the reasons that guided their decisions to write occasionally in their respective vernacular languages even though Latin remained the accepted language for learned communication. From their writings we can see that their choices were social, political, and always of high importance. The choice of language of these multilingual authors conveyed a message that was sometimes implicit, sometimes explicit. Their usage of both Latin (...) and vernacular proved, on the one hand, their place in the international learned community and, on the other hand, their interest and investment in changing the educational system. (shrink)

Coral reefs provide substantial benefits to humans by generating biologically diverse ecosystems and reducing coastal hazards. However, in recent years, mass mortality of coral reefs due to bleaching has been witnessed in the ocean worldwide. Bleaching induced by the loss of the symbiotic relationship between algae and coral is mainly attributed to climate change. Marine protected areas (MPAs) can effectively prevent local disturbances but are less likely to conserve the coral reefs from global events like climate change. Other conservation (...) and restoration methods can be useful to protect and replenish the coral population temporarily, but whether they are feasible as sustainable conservation strategies is still equivocal. Coral reef mass mortality is not an exceptional occurrence but is linked to various instances of ecological loss, serving as an S.O.S. signal of severe prolonged climate extremes. (shrink)

Here, we continue the discussion in [1], about infinities in Physics. Our goal is to create a Mathematical system to give a probable explanation for infinities in QED, based on Fuzzy time. This Mathematical system should be sufficiently satisfactory and Simple. In general, our goal of these series, is to provide more reasons to consider time as a fuzzy concept in a way that is explained in [4], [5], [6].

An attempt at a Montague-style reconstruction of the semantics of Buridan's logic on a regimented fragment of Latin.

I present a high-level account of the semantical distinction between count nouns and non-count nouns. The basic idea is that count nouns are semantically either singular or plural and non-count nouns are neither.

Why did millions of people respond to the failures of neoliberal capitalism by voting in leaders that further undermine their existence? In this article, I combine the insights of the early Frankfurt School Critical Theory (Theodor W. Adorno) with the insights of psychoanalytic theory (Sigmund Freud) to show how economic factors interact with psychological factors in the rise of the far-right today. The propaganda techniques used by far-right leaders create conditions in masses that are akin to hypnoses. Such techniques induce (...) regressions in far-right followers in which the unconscious predominates, and far-right leaders use to manipulate the masses. To further detail the theoretical framework, I analyze a Trump rally and an interview with a Trump follower. (shrink)

Throughout history, humans have sought spiritual experiences to find meaning, solace, or answers to life’s complexities. In religious settings, particularly in charismatic gatherings, phenomena such as people falling to the ground, rolling over, or convulsing after being touched or waved at by religious figures have been reported across many traditions. While believers may interpret these occurrences as signs of divine intervention, the underlying reasons behind these phenomena could be deeply rooted in psychological, neurological, and social factors.

“Who owns it?” is a surprisingly confusing question when applied to territory. Each word opens up puzzles: who can “own” territory? What is “ownership” in this context? How can it be justified in a way that could convince an outsider? These questions are particularly salient in the Latin American context, where multiple distinct kinds of land disputes converge. This paper canvasses two familiar approaches to these questions: the Kantian autochthony view, and the Lockean efficiency view. Neither view answers the (...) question as to “who owns it” in all its complexity. The paper then defends an alternative approach grounded in recognition of diverse conceptions of land and the ways that distinct groups achieve plenitude in particular places. (shrink)

This response focuses on Balibar’s method of thinking transindividuality through multiple figures, in their similarities as well as their productive differences. His essay ‘Philosophies of the Transindividual: Spinoza, Marx, Freud’ combines the three titular figures in order to better think the multifaceted idea of ‘classical’ transindividuality. Balibar’s method combines the three but nonetheless maintains their dissimilarities as real differences. This response attempts to test or apply that method in two ways. The first application links Balibar’s analysis of Freud’s hypnotic leader (...) with a theme Balibar does not here discuss: wonder’s connection to superstition in Spinoza. At the level of their effects, superstitious wonder and hypnosis are nearly identical transindividual processes which lead to affective mass formation. However, their causes are quite distinct. This response details the similar effects and different causes, then asks the question: does their difference render them irreconcilable or complementary? Given the prominent role Spinoza plays in Balibar’s work, and the strong overall equivalence of wonder and hypnosis, this first application of Balibar’s method of multiple combination likely presents a complementarity rather than a conflict. This response’s second application, attempting to integrate another figure into the transindividual multiple, presents greater difficulties: what role, if any, could Foucault play in Balibar’s transindividuality? With Foucault, the tensions or differences perhaps amount to fundamental and thoroughgoing incompatibilities. However, combining Foucault with ‘classical’ transindividuality potentially extends and deepens each. This response concludes with examples of these problematic tensions as well as possibly fruitful combinations. (shrink)

This interdisciplinary exploration synthesizes the philosophical reflections of Adam Kaiser with empirical insights from popular science to unravel the intricate dynamics of nostalgia, morality, and mass entertainment in a modern world increasingly disconnected from traditional values. Examining the psychological, neurobiological, and cultural aspects, the essay investigates how nostalgia serves as a potent coping mechanism, offering temporary relief from the moral complexities and existential questions of contemporary life. Popular science contributes valuable perspectives from fields such as media psychology, cognitive neuroscience, (...) evolutionary psychology, and media ethics, shedding light on the relationship between nostalgia, morality, and human behavior. The essay emphasizes the role of media literacy, group dynamics, and the ethics of nostalgic media production, providing a comprehensive understanding of the multifaceted nature of our human experience. The synergy between philosophy and popular science empowers us to navigate the labyrinth of nostalgia, recognizing it as both a reflection of innate psychological mechanisms and a product of societal dynamics. Ultimately, this exploration invites us to embrace the richness of human cognition and culture, acknowledging the enduring quest to understand and reconcile the past with the present. (shrink)

In his Eighth Symphony Gustav Mahler envisions modern artistic production to steer clear of an alternative emerging at the time: that between popular music on the one hand and esoteric avantgarde music on the other; Mahler’s music is meant to reach the masses, but without descending to audiences’ lowest common denominator. One query through which Mahler’s paradoxical aesthetic vision of an ‘individualism for the masses’ can be explored has been hinted at by the composer himself: Does his integral symphonic work (...) of art (‘Gesamtkunstwerk’) include or rather exclude chamber music? (shrink)

Some of the central questions that have been explored by Latin American and Latinx philosophers are questions of metaphilosophy. "Metaphilosophy" refers to philosophical reflections on the nature of philosophy itself. For example, we might ask: What is the purpose of doing philosophy? How does philosophy compare and contrast with other disciplines, such as science, theology, or literature? And what is the best way of categorizing the different kinds and traditions of philosophy? These are philosophical questions about philosophy as an (...) activity and as a discipline. In this chapter, we discuss some ways that Latin American and Latinx philosophers have addressed these and other metaphilosophical issues. Our focus will be on the following questions: What are the defining characteristics of Latin American philosophy and Latinx philosophy? Do they constitute distinctive traditions of philosophy, and if so, what is especially valuable about these traditions? (shrink)

This chapter is devoted to the discussion of religious freedom and the anti-racist fight in the Black Diaspora in Latin America, considering the historical processes that involve such discussion, including legal apparatus such as Human Rights and local legislation. Therefore, as a starting point, we take the historical conditions of the emergence of Candomblé in Brazil, that are linked to the trafficking of enslaved African peoples and their resistance to keep alive in their memories, their religious beliefs and their (...) worldviews. Wherefore, it is a discussion in which religious freedom is not dissociated from the anti-racist struggle in the case of Brazil, where, in the 20th century, the myth of racial democracy is produced in the light of studies carried out by Gilberto Freyre in the midst of the 1922 post-week modernist movement. (shrink)

Since there is no really elaborated theory of the dialectic of nature, it is not only desirable but necessary to take a look at some of Hegel's original intuitions, which in many cases lost their distinctness in his later works, or fell victim to the exigencies of his system. Philosophy makes use not only of reasoning but also of intuition. In respect of the mass which offers persistent resistance to a notional solution, it is important to find a suitable (...) image for developing a first approximation to the understanding of the question. According to Hegel, the metaphors of circular and gyratory motion are well-suited for this. Here it is essential to clarify what we can gain by a structural interpretation of such ideas. I think that an attempt has to be made to bring out the contemporary relevance of the topic. Doing so is always a delicate matter, but it is a must if undertakings of the present kind are to be anything more than philological expositions of Hegel's philosophy, if they are to make a real contribution to reflection on the foundations of physics. I shall first give a brief review of the arguments put forward in the Encyclopedia; then I shall analyse Hegel's interpretation of circular and gyratory motion and discuss the possibility of bringing out the relevance of his ideas; finally, I shall draw certain conclusions in respect of the principles involved in comprehending the divisibility of matter, and in putting forward a philosophical interpretation of the theory of relativity. (shrink)

When an employee’s off-duty conduct generates mass social media outrage, managers commonly respond by firing the employee. This, I argue, can be a mistake. The thesis I defend is the following: the fact that a firing would occur in a mass social media outrage context brought about by the employee’s off-duty conduct generates a strong ethical reason weighing against the act. In particular, it contributes to the firing constituting an inappropriate act of blame. Scholars who caution against firing (...) an employee for off-duty conduct have thus far focused primarily on due process related issues or legal concerns pertaining to free speech, lifestyle discrimination, and employment at-will. However, these concerns amount to only a partial, and contingent, diagnosis of what is at issue. I argue that even when due process considerations are met, firings in these contexts can be unjustified. Moreover, even if a business is not concerned with the unethical conduct per se, but is rather strictly concerned with PR, the argument I advance nevertheless provides one important ethical reason that counts against firings in mass social media outrage contexts. Given that managers are often under significant pressure to respond swiftly in cases where an employee is at the center of mass social media outrage, it is especially important that scholars begin to clarify the normative issues. This article builds on the burgeoning philosophical literature on the ethics of blame and provides a novel account of a distinctive ethical concern that arises with firings in mass social media outrage contexts. (shrink)

Our starting point is the question ‘What is mass’, what in particular enables mass to constitute duration: so that mass can be regarded as moving as well as at rest (the kinematic principle of relativity). In a thought experiment, this question is attacked here not from the perspective of mass itself, but from that of a standing light wave. In this model, mass-analogous structures can be re- constructed that can be in relative motion to each (...) other. The (empirically known) constancy of the speed of light in every reference system is not as- sumed here. However, it can be shown that the speed of light is identical in all systems constituted by mass-analogous structures that move uniformly relative to each other and that the speed of light moreover is the limiting speed of mo- tions. This indepence of the motion of light from the system of reference, this character of absoluteness, and the relativity of mass motions thus prove to be contrary but inextricably linked moments of the kinematic principle of relativi- ty: an interesting perspective concerning a philosophy of relativity theory. - The mathematical relationships are explained in more detail in the appendix. (shrink)

Ausgangspunkt ist die Frage, was Masse ist, wodurch sie insbesondere befähigt ist, Dauer zu konstituieren und deshalb - im Sinn des kinematischen Relativitätdprinzips - ebenso als bewegt wie als ruhend betrachtet werden kann. In einem Gedankenexperiment wird diese Frage, in Umkehrung der Perspektive, hier nicht von der Masse selbst, sondern von einer stehenden Lichtwelle her angegangen. In diesem Modell lassen sich masse-analoge Strukturen rekonstruieren, die in relativer Bewegung sein können. Die (empirisch bekannte) Unabhängigkeit der Lichtgeschwindigkeit vom Bezugssystem ist dabei nicht (...) vorausgesetzt. Doch kann gezeigt werden, dass die Lichtgeschwindigkeit Grenzgeschwindigkeit solcher relativer Bewegungen ist, dass dies für alle durch masse-analoge Strukturen konstituierte, relativ zueinander gleichförmig bewegten Bezugssysteme gilt und dass die Lichtgeschwindigkeit selbst in allen diesen Systemen gleich ist. Die Absolutheit der Lichtgeschwindigkeit und die Relativität der Massebewegungen erweisen sich so als zwar differente, aber intrinsisch zusammengehörende Momente des kinematischen Relativitätsprinzips: ein Beitrag zu einer Philosophie der Relativitätstheorie. - Die mathematischen Zusammenhänge werden im Anhang ausführlicher dargelegt. (shrink)

The Impact of Mass Media on Human Perception and the Effects of a Media-Free Lifestyle -/- Mass media, through its diverse platforms like television, radio, print, and social media, plays a powerful role in shaping the way we perceive the world. From influencing public opinion and cultural norms to altering individual behaviors, mass media profoundly affects human perception. However, while mass media can have positive impacts, such as spreading important information and fostering social awareness, its absence—such (...) as in communities that live without media, like the people in the Amazon rainforest—also has significant effects, both positive and negative. -/- The Role of Mass Media In Shaping Human Perception -/- One of the most notable ways that mass media shapes human perception is through its influence on public opinion. By choosing what information to broadcast or publish, mass media can steer the focus of public discourse toward particular issues. For instance, media outlets can shape how we view political candidates, societal issues, or global events. Whether through news broadcasts or social media campaigns, the way mass media frames an issue can significantly impact how individuals interpret and respond to it. Similarly, framing and agenda setting—where media highlights certain issues while downplaying others—serve to guide the public’s focus, creating narratives that shape our worldview. -/- Mass media also plays a critical role in socialization by reinforcing cultural norms and values. Through the portrayal of lifestyles, behaviors, and beliefs in advertisements, television shows, and movies, mass media has the ability to mold what people perceive as “normal” or “desirable.” For example, media often sets standards for beauty, success, and happiness, which can lead individuals to measure their worth against unrealistic ideals. Similarly, representations of different races, genders, and cultures influence how people view their own identities and the identities of others. Positive portrayals can challenge stereotypes, while negative or one-sided depictions can reinforce harmful biases. -/- Beyond social norms, behavioral influence is another key area where mass media impacts perception. Repeated exposure to certain behaviors or lifestyles in media content can normalize those actions, particularly among younger audiences. This could include everything from consumerism and materialism, as seen in advertisements, to the normalization of violence or risky behaviors in movies and video games. The portrayal of certain behaviors as glamorous or acceptable can have a lasting impact on societal norms and individual decision-making. -/- Despite these influences, mental health is an area where the effects of mass media are particularly evident. The pressure to conform to beauty standards, unrealistic portrayals of success, or the constant stream of negative news can have detrimental effects on mental well-being. Social media, in particular, has been linked to issues such as anxiety, depression, and feelings of inadequacy, as people compare their lives to curated, idealized versions of others’ experiences. On the positive side, media can also raise awareness about mental health, promote self-care, and provide support networks for those struggling with mental health issues. -/- The Positive and Negative Effects of Living Without Mass Media -/- In stark contrast to the constant influx of information and images provided by mass media, there are communities that live without it, such as those in the Amazon rainforest. These communities have largely remained disconnected from mainstream media, resulting in both positive and negative outcomes for their perception and daily lives. -/- Positive Effects of Living Without Mass Media -/- One of the most significant benefits of living without mass media is the reduced external influence on personal identity and decision-making. In the absence of mass media, individuals in isolated communities are less likely to be swayed by external pressures, such as advertisements or political agendas. They are able to preserve their own traditions, beliefs, and ways of life, free from the often overwhelming influence of mainstream media. For example, indigenous groups in the Amazon may continue to practice their rituals, crafts, and environmental stewardship without being influenced by the consumerist culture propagated by global media. -/- Without mass media distractions, there is also a closer connection to nature. People in the Amazon are attuned to the rhythms of the natural world, which may lead to more sustainable living practices. Their lifestyle is closely tied to the land, with practices such as hunting, fishing, and farming directly dependent on the environment, and the media-free lifestyle allows them to maintain this connection. -/- In addition, the absence of media fosters stronger community bonds. Without the isolating effect of smartphones, television, and the internet, people are more likely to interact face-to-face, leading to stronger social cohesion. In many remote communities, everyone plays a vital role in the daily functioning of the group, and this interdependence strengthens familial and communal ties. -/- Finally, there are potential mental health benefits to living without media overload. Free from the constant bombardment of negative news, unrealistic beauty standards, and materialistic ideals, individuals in media-free communities may experience lower levels of stress, anxiety, and depression. Their lives, though simple, can often be more focused on genuine human connections and personal well-being. -/- Negative Effects of Living Without Mass Media -/- However, living without mass media also has its drawbacks. One of the most significant disadvantages is the limited access to information. In the absence of mass media, individuals in communities like the Amazon may remain unaware of important global developments—such as climate change, medical breakthroughs, or political changes—that could directly affect their survival. For instance, the spread of new diseases or natural disasters may be harder to address without timely information from media sources. -/- This isolation from the global community can also hinder the ability of these communities to advocate for their rights or protect themselves from external threats. Without media, indigenous groups may be unaware of encroachment on their lands or of international movements working to protect their rights. Mass media serves as a vital tool for organizing, raising awareness, and lobbying for change, which these communities may lack. -/- Furthermore, vulnerability to external threats is a significant concern. Without the means to disseminate information or mobilize, these communities might face exploitation by governments, corporations, or other entities seeking to exploit their land and resources. Media outlets often act as watchdogs, helping expose abuses and rally support for marginalized groups, which is something that isolated communities without media access may lack. -/- A lack of health education is another critical issue. In the absence of mass media, there is a lack of access to information about medical care, vaccinations, and disease prevention. This can make communities more susceptible to preventable illnesses or health crises. Mass media is a critical vehicle for spreading life-saving information about public health. -/- Finally, not using mass media limits opportunities for economic and technological development. In a media-free environment, individuals are not exposed to advancements in technology, new educational resources, or economic opportunities that could improve their standard of living. While traditional knowledge and sustainable practices may serve these communities well, there are missed opportunities for growth and improvement that mass media could provide. -/- Conclusion -/- Mass media significantly shapes human perception by influencing public opinion, reinforcing cultural norms, and altering individual behaviors. Its role in society can be both positive and negative, depending on how it Is consumed. On the other hand, living without mass media, as seen in remote communities like those in the Amazon rainforest, provides both benefits and challenges. While these communities preserve traditional lifestyles, remain closely connected to nature, and avoid the stress of media-induced pressures, they also face isolation, limited access to vital information, and vulnerability to external threats. Ultimately, the balance between media consumption and its absence depends on the context in which it is used and the specific needs of a given society. -/- . (shrink)

Brought to you by: Crop X editors: Jonathan Alexander Perez, Harmony Smith, Corinne Tendorf, David Turturo, and Derek Rahn Williams. Faculty Advisor: David Turturo; Crop X team included: Chaimae Alehyane, Zachary S. Casey, Suzanna Brinez, Jacob Brown, Elizabeth George, Francisco Javier Muniz Ituarte, Brodey Myers. -/- Credits: Huckabee College of Architecture; Graphic Designers: Studio BLDG (Blossom Liu + Danny Gray); English Editor: Luke Studebaker; Spanish Translator: Jessie Forbes; Printer: Die Keure. Cover Photo: Derek Williams. -/- Generously supported by the Graham (...) Foundation for Advanced Studies in the Fine Arts and the Huckabee College of Architecture, Texas Tech University. (shrink)