The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. This article deals with the origin and evolution of the CSFM concept. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the (...) concept was later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. Furthermore, the article explores the philosophical foundation of the CSFM concept. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources. (shrink)

In 1786 Georg Forster published a widely read critique of Immanuel Kant’s theory of race. Since then, the dispute between Forster and Kant on the unity of mankind has been widely discussed in light of both Forster’s essay and Kant’s decision to write a lengthy response to Forster in 1788. In this discussion I widen the frame for considering the two positions by focusing on Kant’s lectures on Physical Geography. In these notes Kant emerges as an ethnographer asking many (...) of the same questions posed by Forster himself, a man who had become famous since his time spent onboard James Cook’s second voyage to the South Pacific (1772-1775). Placing Kant’s ethnography in closer conversation with Forster reveals the many similarities (and some well-known differences) between the two. By including some of Forster’s other writings from the 1780s in an assessment of their debate, a much fuller picture can be had regarding natural historical investigations into the unity and difference of mankind at the time. (shrink)

I present my own vision of the material world's formation. I think this new cosmological model deepens and extends the modern points of view on the universe. It allows to follow the evolution of matter up to forming of human society. I had to rethink a lot and even to change and to surrender in some degree my points of view stated in my previous publications. But these changes had a partial character and naturally resulted from the evolution of my (...) views on the world's processes. The fundament stands still and and that is what I intend to present you. I owe my thanks to all those people who contributed to ny spiritual development, whose surnames will be mentioned in the text or in bibliographical list. Most of them are gone. But the charm of human life is that the biological death of a man does not necessarily abolish his social-intellectual immortality . (shrink)

Discusses redirecting the mind of sapiens into being, by-name, 'two-men-of-opposite-sexes'. Male-bias redirects the mind from being a relatively consistent thinking organ, by-evolution, into being a belief-agency, creating the masses believing in the lie 'mankind' as whole species. Belief in the Lie becomes "knowledge of our species." .

The Fatherhood of God and the Brotherhood of men’ is one of the basic tenets of Sikhism. The act of extending the Universal Brotherhood beyond humans to all the animals and even the vegetation is a beautiful example of the Samanvaya (Harmony) of Universal Brotherhood which binds together not only the humans but all of the creation. At the same time, we see the distress and turmoil being caused in the world where humanity has lost its touch with this ideal. (...) There seems to be a force of division which thrives on exclusivity and elitism which is inimical to the ideal of ‘Samanvaya’. The people, who advocate supremacy on the basis of religion and caste, are somehow proving to be obstacles to the very teachings of the faith they think they are upholding. In this paper, I have tried to bring out the harmony of universal brotherhood. (shrink)

It is difficult to advance a point beyond what Keynes himself commented about his own vision in The General Theory of Employment, Interest and Money in 1936 (hereafter TGT) in its Chapter 24. It is also difficult to express a deeper thought than what Skidelsky wrote about Chapter 24 of TGT (cf. Skidelsky, 1997). The purpose of this article is to identify whether Chapter 24 of TGT is the gist of Keynes’s legacy, having set the foundations of macroeconomics in the (...) previous 23 Chapters. Relevant topics included in Chapter 24 are the consequences of full employment, the fate of income distribution, the future of overall wealth, the socialization of investment, saving, expectations, the role of the State in economies, the future of financial markets and the interaction between economics and other disciplines. Indeed this Chapter displays Keynes’s genius as a social philosopher, following the tradition of The Economics Possibilities for our Grandchildren (1930). In Chapter 24 he was taking a glance at his product as did Phillip II when he was observing the construction of his castle El Escorial in XVII Spain. Within his vision, is this piece of work a justification of capitalism? Keynes sees the State as both the spender and the employer of last resort, thereby proposing a new role for the government (Skidelsky, 1998). He also suggests a new role for the private sector and reconsiders the interrelation between the two sectors. He is fully optimistic about this issue, which he considers as evolutionary. In addition, Keynes blurs the distinction between economics and sociology, advancing new interdisciplinary hints in his thinking. Keynes is also concerned on the epistemological role of assumptions in order to obtain defensible conclusions. Thereafter the British economist proposes new methods. He was a neo-realist and was against the inductive method. In addition, it can be stated that TGT is grounded on new psychological laws and motivations, that is, on a new vision of humankind, especially the analyzed chapter. His topics are the bypassing of Classical Economics; the destiny of macroeconomics in both theoretical and policy terms, highlighting new roles for interest rates; savers and rentiers; and the relevance of the concepts of ideas, interests and power. In all these respects Keynes is once again far ahead of his time. Finally a debatable topic dealt with by Keynes in Chapter 24 of TGT is 1 PhD in Economics, Lancaster University, UK; Professor-researcher at ISEC Universidad de Negocios, Mexico City. socialisation of investment. This is in words of Skidelsky, a shift in the balance of social power. Keynes is thus in Chapter 24 of TGT a visionary and an idealist, a reformer, and certainly a trans-generational thinker. When he talks about the passion of thriftiness and the setting of reasonable financial rewards arising from financial instruments he is advancing explications for financial crises in terms of speculation. The open conclusion is that Chapter 24 contains the gist of Keynes’s mature philosophical thinking and legacy, confirming that for him attitudes are one of the most relevant issues in life. In addition, he considers that both social and psychological elements are necessary for a thorough understanding of economic issues and their consequences, such as peace and happiness. Section 1 is an introduction. Section 2 is both a literature review and a summary of Keynes’s general philosophical insights. Section 3 is an analysis of Chapter 24 of TGT in the specific fields of Epistemology, Ethics, Ontology, and Political and Social Philosophy. Section 4 is a conclusion. References are listed at the end of the article. Keywords: Keynes, philosophy of economics, social philosophy, epistemology, method, ethics, ontology, uncertainty, full employment, income distribution, wealth, euthanasia of the rentier, saving, socialization of investment, O’Donnell, Carabelli, Fitzgibbons, Skidelsky. (shrink)

DNA possesses a double nature: it is both an analog chemical compound and a digital carrier of information. By distinguishing these two aspects, this paper aims to reevaluate the legally and politically influential idea that the human genome forms part of the common heritage of mankind, an idea which is thought to conflict with the practice of patenting DNA. The paper explores the lines of reasoning that lead to the common heritage idea, articulates and motivates what emerges as the (...) most viable version of it, and assesses the extent to which this version conflicts with gene-patenting practices as exemplified by the U.S. regime. It concludes that the genome is best thought of as a repository of information to which humanity has a fiduciary relationship, and that on this view, the perceived conflict with gene-patenting largely dissolves. (shrink)

Mankind history has recorded the birth, development, survival struggle, and decline of various forms of states. Along with that process, the role and function of the State in socio-economic development have been strongly highlighted, represented not only social classes but also the characteristics of institutions, structures, and organizations of society in each period, and in accordance with the development of human cognition. The state in a socialist-oriented market economy has similar connotations and differences in comparison with states in general. (...) However, due to the lack of clear definitions to distinguish the two concepts of "economic function" and "economic management function," the design, implementation, monitoring, and evaluation of the effectiveness of state management policies are ineffective, as right now there exist many fuzzy and overlapping gaps in theory. Not only that, the gap between the designed policy and the actualization of policy decisions is quite far from reality. Therefore, from the time the policies are established and issued until those policies take effects, there are many issues worth discussing. (shrink)

The development of mankind and its concrete manifestations in technical, economic or other spheres is always determined by contradictions, uncertainty and the emergence of non-standard circumstances. At the beginning of the third millennium the world is characterized by acceleration of economic dynamics and complication of the mega environment, which requires mastering the realities of the present and the future. Exactly this problem that necessitates the definition of the Concept and priorities of the direction of socio-economic policy in Ukraine and (...) conducting further research in the field of developing the application framework for their implementation. Definition and development of the paradigm of socio-economic development of Ukraine in the XXI century will create an opportunity to reveal socio-economic and human potential. (shrink)

The relation between body and mind is one of the oldest riddles that has puzzled mankind. That material and mental events may interact is accepted even by the law: our mental capacity to concentrate on the task can be seriously reduced by drugs. Physical and chemical processes may act upon the mind; and when we are writing a difficult letter, our mind acts upon our body and, through a chain of physical events, upon the mind of the recipient of (...) the letter. This is what the authors of this book call the 'interaction of mental and physical events'. We know very little about this interaction; and according to recent philosophical fashions this is explained by the alleged fact that we have brains but no thoughts. The authors of this book stress that they cannot solve the body mind problem; but they hope that they have been able to shed new light on it. Eccles especially with his theory that the brain is a detector and amplifier; a theory that has given rise to important new developments, including new and exciting experiments; and Popper with his highly controversial theory of 'World 3'. They show that certain fashionable solutions which have been offered fail to understand the seriousness of the problems of the emergence of life, or consciousness and of the creativity of our minds. In Part I, Popper discusses the philosophical issue between dualist or even pluralist interaction on the one side, and materialism and parallelism on the other. There is also a historical review of these issues. In Part II, Eccles examines the mind from the neurological standpoint: the structure of the brain and its functional performance under normal as well as abnormal circumstances. The result is a radical and intriguing hypothesis on the interaction between mental events and detailed neurological occurrences in the cerebral cortex. Part III, based on twelve recorded conversations, reflects the exciting exchange between the authors as they attempt to come to terms with their opinions. (shrink)

Throughout the history of mankind, energy security has been always seen as a means of protection from disruptions of essential energy systems. The idea of protection from disorders emerged from the process of securing political and military control over energy resources to set up policies and measures on managing risks that affect all elements of energy systems. The various systems placed in a place to achieve energy security are the driving force towards the energy innovations or emerging trends in (...) the energy sector. Our paper discusses energy security status and innovations in the energy sector in European Union (EU). We analyze the recent up-to-date developments of the energy policy and exploitation of energy sources, as well as scrutinize the channels of energy streaming to the EU countries and the risks associated with this energy import. Moreover, we argue that the shift to the low-carbon production of energy and the massive deployment of renewable energy sources (RES) might become the key issue in ensuring the energy security and independency of the EU from its external energy supplies. Both RES, distributed energy resources (DER) and “green energy” that will be based on the energy efficiency and the shift to the alternative energy supply might change the energy security status quo for the EU. (shrink)

From aesthetics to social anthropology and art, this essay is pretending to be an approach to some relevant works on the vision to a better man.

Astrobiocentrism is a vision that places us in a scenario of confirmation of life in the universe, either as a second genesis or as an expansion of humanity in space. It manages to raise consistent arguments in relation to questions such as what would happen to knowledge if life were confirmed in the universe, how would this change the way we understand our place in the cosmos? Astrobiocentrism raises a series of reflections in the context of confirmed discovery, and it (...) develops concepts that work directly with what would happen after irrefutable evidence has been obtained that we are not alone in space. Unlike biocentrism or ecocentrism, the astrobiocentric view is not limited to the Earth-centric perspective, and for it incorporates a multi-, inter- and transdisciplinary understanding. Therefore, the aim of this paper is to make a reflection on the astrobiocentric issues related to the challenges and problems of the discovery of life in the universe and the expansion of mankind into space. Here we explore some aspects of the transition from biogeocentrism to astrobiocentrism, astrobiosemiotics, homo mensura, moral community, planetary sustainability and astrotheology. (shrink)

During his late period, Nietzsche is particularly concerned with the value that mankind attributes to truth. In dealing with that topic, Nietzsche is not primarly interested in the metaphysical disputes on truth, but rather in the effects that the "will to truth" has on the human being. In fact, he argues that the "faith in a value as such of truth" influenced Western culture and started the anthropological degeneration of the human type that characterizes European morality. To call into (...) question the value of truth is therefore necessary, if one wants to help mankind to find her way in the labyrinth of nihilism. -/- In this new addition to Nietzsche scholarship, Gori explores the origin and aim of the philosopher's late perspectival thought by merging the theoretical with the historical approach, with a special focus on the epistemological debate that influenced Nietzsche. As a result, the book provides a contextual reading of the issue that supports the idea that Nietzsche’s attitude in addressing the problem of truth is, in a broad sense, pragmatic. (shrink)

The quasispecies theory is a helpful concept in the explanation of RNA virus evolution and behaviour, with a relevant impact on methods used to fight viral diseases. It has undergone some adaptations to integrate new empirical data, especially the non-deterministic nature of mutagenesis, and the variety of behavioural motifs in cooperation, competition, communication, innovation, integration, and exaptation. Also, the consortial structure of quasispecies with complementary roles of memory genomes of minority populations better fits the empirical data than did the original (...) concept of a master sequence and its mutant spectra. The high productivity of quasispecies variants generates unique sequences that never existed before and will never exist again. In the present essay, we underline that such sequences represent really new ontological entities, not just error copies of previous ones. Their primary unique property, the incredible variant production, is suggested here as quasispecies productivity, which replaces the error-replication narrative to better fit into a new relationship between mankind and living nature in the twenty-first century. (shrink)

“Existential risks” are risks that threaten the destruction of humanity’s long-term potential: risks of nuclear wars, pandemics, supervolcano eruptions, and so on. On standard utilitarianism, it seems, the reduction of such risks should be a key global priority today. Many effective altruists agree with this verdict. But how should the importance of these risks be assessed on a Christian moral theory? In this paper, I begin to answer this question – taking Thomas Aquinas as a reference, and the risks of (...) anthropogenic extinction as an example. I’ll suggest that on a Thomist framework, driving ourselves extinct would constitute a complete failure to fulfil our God-given nature, a radical form of hubris, and a loss of cosmological significance. So the reduction of such risks seems vital for Thomists, or Christians more broadly. Indeed, I end with the thought that these considerations are not parochially Christian, or indeed specifically religious: everyone with a similar view of mankind – as immensely valuable yet fallen and fragile – should agree that existential risks are a pressing moral concern. (shrink)

Peirce’s pragmatist theory of truth holds that truth will be the outcome of an indefinitely adequate amount of scientific research. According to the minima trivialia objection, Peirce’s theory of truth is refuted by such common sense truths as that about what I ate for breakfast, which is hardly the outcome of a prolonged collective scientific endeavour. The argument does not work, however, if we endorse Sellars’s distinction between the manifest image and the scientific image of mankind in the world (...) and the connected scientific realism: in this Sellarsian context, minima trivialia can be seen as false views from the perspective of the manifest image, like the existence and persistence of material objects, and not as proper truths, which are appreciated as such only from the point of view of the scientific image. Therefore, the endorsement of this distinction, which is quite compatible with Peirce’s framework, bypasses the minima trivialia objection. (shrink)

Standard Humanism is the modern Management system and belief of mankind's third millennium - with the capability to establish peace and justice! With this motto that: -/- We need the best world, as we are the best human beings, Seven billion human beings… -/- Standard Humanism is based on this basis and belief that: 1/ Human life from day one to this date on the Earth has been spent in a very primitive and traditional way; no thought and system (...) due to the primitive nature of human life has been able to save it in a fair and pervasive and acceptable manner which is approved by everyone from poverty, oppression, massacre and crime and its shortcomings, as a result the pains and shortcomings and oppressions of his life have been there and even looking never-ending! -/- 2/ To get out of this primitive and traditional life, positive thinking people with any belief and culture and nationality should equip themselves to the five principles of Standard Humanism - and by keeping all that they own, and not by losing them - change the nature of the primitive life of human beings and take human life to another world!!! The difference between that world and today's world of mankind is the difference between underdeveloped men and men who have been kept underdeveloped in this era and those who have made changes in their life in the third millennium. -/- The five principles are: A. There is a source of truth to unite and cover mankind under righteousness… B. Everyone has the right to choose his/her way of living… C. All should be mentioned and respected in the universal culture of mankind… D. We need a perfect international organization to protect us… E. We are the clean, pure and wise creature on this earth… -/- (Standard Humanism advocates a "Two Layers Identity" for every human being, First: by equipping all with five principles of it in order to eliminate the rules of ignorance, oppression etc. from their life and, Second: by insisting anyone to live according to his/her belief and culture - at its best form - in a safe world by the support and the administration of Worldwide Standard Human Society). -/- 3/ Worldwide Standard Human Society has this systematic characteristic based on believing the five superior fact of human life (Management and politics, religion and beliefs, culture and art, science, and economy) to provide for the right and need of all human beings and build and manage the complete and dynamic human life. The main goal and intention of Standard Humanism is the change and turn from its current nature and essence, to the nature and essence and system of "a standard type growth" (Getting out of the current primitive cycle of seeking superiority and entering the world of progressive and phase by phase growth towards higher stages, and discovering more human capabilities and human life). (shrink)

During the last decades, mankind has suffered from devastation caused by natural disasters and technological accidents of increased frequency and children are among the most vulnerable population group, especially those attending school during times of disaster. The importance of education in promoting and enabling disaster risk reduction has already been identified by researchers. In this paper “Disaster Date Center (DDC)” is presented, a new, powerful and innovative tool for the study of and education on disasters. One noteworthy application of (...) DDC is the educational and public awareness tool in the form of e-learning. (shrink)

One way to think about the philosophical significance of hatred is to consider doctrines that are characterised by feelings of hatred. A good candidate is misanthropy, which is often conceived as an attitude of hatred directed at humankind at large. I start by sketching a working account of misanthropy as a critical verdict or judgment on the contemporary condition of humankind as it has become. The criticism is directed at the array of vices and failings that are ubiquitous and entrenched (...) within the wider structures of human life, rather than those of individual persons. In one of its forms, misanthropy manifests itself in feelings of hatred for those entrenched failings and the patterns of awful behaviour which they motivate and sustain - for instance, the figure that Kant called the "enemy of mankind", or the radical eco-misanthropes who populated much American radical environmentalism of the 1980s, with their calls to 'tear down' the 'whole human world'. I then argue that such hateful 'enemies of mankind' represent only one among a set of modes of misanthropy. These have more peaceable affective and practical profiles that offer us forms of misanthropy without hatred. If so, we can think philosophically about hate in relation to misanthropy and about the potential scope of hatred. Thinking about the entrenched vices and failings constitutive of our life as it has become offers a way of intelligibly hating something as large as 'humanity'. But there are other responses to those vices and failings than hatred. I end by speculating that although hateful misanthropy tends to dominate discussions of misanthropy, historically it is the least common. That, itself, might tell us something about the sustainability of hatred. (shrink)

Today, the need for primary and secondary energies is always increasing to meet the energy needs of mankind. In recent years, solar cells have been used as an alternative to produce renewable, sustainable, and pollution-free energy. Various materials have been used as the transfer layer in cells. TIO2 is one of these materials that has been widely used as the electron transfer layer, but currently, ZnO is another significant material. is more recently used than TIO2. Also, perovskite solar cells (...) are the new generation of solar cells that belong to the nano family. Currently, perovskite solar cells (PSC) as a promising cell in the electronics industry, due to the high-power conversion efficiency, as well as the relatively lower cost of manufacturing a silicon solar cell, and such high flexibility that leads to the use of Perovskite is on different types of substrates. Also, the use of graphene as the most important fundamental photovoltaic material for photovoltaic energy conversion has emerged and been used. Graphene is used as a transparent electrode, as an active layer between layers, as an electron and hole transfer layer, or as an electron and hole separator layer in the construction of solar cells. In this article, the goal is to find the best structure with the highest power conversion efficiency in solar cells, and we will see further that by using perovskite, ZnO, and graphene, we will achieve a power conversion efficiency of 16% with a low manufacturing cost. (shrink)

The problem we face today is that there is a huge gap between our ethical judgments about the ecological crisis on the one hand and our ethical behavior according to these judgments on the other. In this article, we ask to what extent a phenomenology of the ecological crisis enables us to bridge this gap and display more ethical or pro-environmental behavior. To answer this question, our point of departure is the affordance theory of the American psychologist and founding father (...) of ecological psychology, James Gibson. There are two reasons for taking this approach. First of all, an ontological reading of Gibson’s affordance theory provides a concept of nature which is non-dualistic, non-anthropocentric and eco-centric, but is not seen as an ‘intrinsic value’ or product of ‘human valuation’. Secondly, the affordance ontology provides us with a concept of nature which in itself calls for certain action and behavior. If we indeed face a gap between ethical judgment and ethical behavior with regard to the current ecological crisis, an affordance of nature could bridge this gap. Based on our ontological reading of Gibson’s affordance theory, we open a radically new perspective on the current ecological crisis and the responsibility of mankind with regard to this crisis. (shrink)

Abstract The quasispecies theory is a helpful concept in the explanation of RNA virus evolution and behaviour, with a relevant impact on methods used to fight viral diseases. It has undergone some adaptations to integrate new empirical data, especially the non-deterministic nature of mutagenesis, and the variety of behavioural motifs in cooperation, competition, communication, innovation, integration, and exaptation. Also, the consortial structure of quasispecies with complementary roles of memory genomes of minority populations better fits the empirical data than did the (...) original concept of a master sequence and its mutant spectra. The high productivity of quasispecies variants generates unique sequences that never existed before and will never exist again. In the present essay, we underline that such sequences represent really new ontological entities, not just error copies of previous ones. Their primary unique property, the incredible variant production, is suggested here as quasispecies productivity, which replaces the error-replication narrative to better fit into a new relationship between mankind and living nature in the twenty-first century. (shrink)

A philosopher once wrote the following words:If I examine the PTOLOMAIC and COPERNICAN systems, I endeavour only, by my enquiries, to know the real situation of the planets; that is, in other words, I endeavour to give them, in my conception, the same relations, that they bear towards each other in the heavens. To this operation of the mind, therefore, there seems to be always a real, though often an unknown standard, in the nature of things; nor is truth or (...) falsehood variable by the various apprehensions of mankind. Though all human race should for ever conclude, that the sun moves, and the earth remains at rest, the sun stirs not an inch from his place for all these reasonings; and such conclusions are eternally false and erroneous. (shrink)

The book discusses some of the stages in the development of genetics, biotechnology in terms of basic strategy of humanity towards the formation of a modern agrarian civilization. Agricultural civilization is seen as part of the biosphere and primary user of its energy flows. Consistently a steps of creation of management tools for live objects to increasing the number of food security of mankind are outlines. The elements of the biosphere degradation started in the results of human activities, and (...) the ways of their compensation. are discussed.The importance of the cooperation of experts in different areas of knowledge in the development of new approaches to the management of genetic resources of the planet is discussed too. (shrink)

Nowadays the argument for the existence of God based on the common consent of mankind is taken to be so bad that contemporary atheists do not even bother to mention it. And it seems very few theists think that the argument is worth defending. In this paper I shall argue to the contrary: not only is the argument better than usually thought, but widespread belief in God constitutes a prima facie defeater for every reasonable atheist.

The criticism of the theist arguments for the existence of God by philosophers like Spinoza, Hume and Kant has led religious thinkers to new searches. One of these is the argument of religious experience. Religious experience is classified according to its ways of occurrence. It needs be criticised whether mystic experience, which is included under this classification, should be taken as ‘religious’ or not. This is because many claims of mystic thought, which can be found in any religious tradition in (...) different disguises, do not comply with theistic religions’ understanding of religion, morals and God. Whereas the mystic thought argues for union with the God, this is out of question in the theistic understanding of religion. The duality, that is; the separateness of God and man, that they cannot unite, the impossibility of man to become a God are oft-repeated in the sacred texts and the oneness of God is the main theme being taught to mankind. For this reason, the teachings of mystic thought should not be included in ‘religious experience’. (shrink)

The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species (monogenesis of the human races); and (...) secondly the existence of ‘seeds’ which may or may not develop depending on the environment (epigenesis of human natural predispositions). I then turn to Kant’s account of man’s natural predispositions and show that far from being limited to the issue of races, it encompasses unexpected human features such as gender, temperaments and nations. These predispositions, I argue, are means to the realisation of Nature’s overall purpose for the human species. This allows me to conclude that man’s biological determinism leads to the species’ preservation, cultivation and civilisation. (shrink)

The abstract Everyone who gets to know deeper with the Nietzsche philosophy is forced to think about a mutual relationship of a culture and a biology. The main problem to correct show of above relationships is the understanding of the meaning of a language with reference to the culture and the biology. Considerations which are represented here are inspired by the Nietzsche philosophy. They are split by three parts. In the first part there is shown the meaning of the language (...) to create the herd in the Nietzsche philosophy. The second part develops his qualification of the language as a shortening of communication. The final part tries to refer the functioning of the language to the sphere of a biological human being. As I think, only the biological perspective permits to overstep the rhetoric of the individualism expressed in the Nietzsche philosophy by the opposition among weak and strong, or else among a priest and a superman. Thanks to drawn consequence from accepted by Nietzsche of the reduction my to the animal sort we are forced to the reversal of the perspective of his thought. The herd is not a centre to create the superman as the aim of the all mankind, but the sense of the exceptionality of an each subject is a centre to a fixation of the reproduction of the genetic definite population. (shrink)

A small but growing number of studies have aimed to understand, assess and reduce existential risks, or risks that threaten the continued existence of mankind. However, most attention has been focused on known and tangible risks. This paper proposes a heuristic for reducing the risk of black swan extinction events. These events are, as the name suggests, stochastic and unforeseen when they happen. Decision theory based on a fixed model of possible outcomes cannot properly deal with this kind of (...) event. Neither can probabilistic risk analysis. This paper will argue that the approach that is referred to as engineering safety could be applied to reducing the risk from black swan extinction events. It will also propose a conceptual sketch of how such a strategy may be implemented: isolated, self-sufficient, and continuously manned underground refuges. Some characteristics of such refuges are also described, in particular the psychosocial aspects. Furthermore, it is argued that this implementation of the engineering safety strategy safety barriers would be effective and plausible and could reduce the risk of an extinction event in a wide range of possible scenarios. Considering the staggering opportunity cost of an existential catastrophe, such strategies ought to be explored more vigorously. (shrink)

Schizophrenia is usually described as a fragmentation of subjective experience and the impossibility to engage in meaningful cultural and intersubjective practices. Although the term schizophrenia is less than 100 years old, madness is generally believed to have accompanied mankind through its historical and cultural ontogeny. What does it mean to be “mad”? The failure to adopt social practices or to internalize cultural values of common sense? Despite the vast amount of literature and research, it seems that the study of (...) schizophrenia and of the psychoses is suffering from a generic disintegration. In this introduction, we offer an historical overview of the variety of theories and approaches to schizophrenia. We also provide an overview of how the authors in this volume attempt an integrative account where training, practice, theory and research are considered as parts of a larger whole. This is a varied and pluralistic volume, and it is up to the readers to make use of different chapters according to their own needs. (shrink)

Islam' literally means submission but when the term is used in a religious context it means submission to Allah alone. Accordingly, a Muslim is one who submits to the Divine injunctions and does not deviate from them. "Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the Messenger of Allah and you establish prayer, pay zakat, observe the fast of Ramadan, and perform pilgrimage to Holy Ka'ba at Mecca once in a lifetime if (...) you are solvent enough (to bear the expense of) journey". The most important principle in Islam is worshiping one and only one God. Islam calls for human rights; no one is better than another with his colour, race, gender, or culture. All are equal and difference among people is based on piety and doing good deeds. Islam considers all human free and has free will. Islam calls protecting environment. Islam calls all people to recognize that our life in the planet is short and that we should prepare ourselves for the second eternal life where everyone will be judged by the Creator in what he did in his first life for himself, community, and environment. In brief, the teachings of Islam are based on Quran (Holy book of God revelation to prophet Mohamed) and Prophet Mohamed (peace upon him) sayings and practices. The teachings are based on two wings: Worship: This is to follow the five pillars of Islam and believe in the 6 pillars of faith. Good deeds: This to do what is beneficial to community and to mankind. The fulfilment of these duties means the fulfilment of the remaining duties as well. That is why it is mentioned in a tradition that only these duties have been called "Islam". Language: Arabic. (shrink)

Muslim Sufi ideology had been spread by the saints who came from various Islamic countries. The cultural and religious atmosphere of India was very favourable for Sufism which has a power to move the minds towards humanity and philanthropy. Quran teaches us that we must love God vehemently and the effect of which produces love for his creations. Sufis in their effort followed the commands of Almighty. They tried to come near all sorts of human beings and understood their agonies (...) and yearnings. They had the power to absorb the sadness of others in them and infuse a spirit of joy so that a congenial society may be formed. The spiritual orders in which people enter through someone who has the capability of evoking conscience. They not only make men by nature human but they try to inculcate a spirit among all which they obtained from the teachings of Islam. They had been closely following the religion which was then prevailing over the society. They adopted the good aspects of other religions and amalgamated such views with their own ideology such kind of noble scheme brought the mankind near to each other. This became the basis of integration and communal harmony. Shah Mohammad Kazim Qalander established a shrine at Kakori about two hundred years ago to spread the message of humanity and to find out the solution of the problems of human beings around. It has captured the hearts so much so that even today the place is famous as a Solace where people gather and find the balm for their wounds and cure of their diseases which had penetrated not only body but the souls as well. Shah Kazim Qalander lit a candle which spread light of learning and kindled the inner self of those who came to him in quest of real knowledge. Shah Kazim Qalander made his eldest son as his spiritual heir and thus he acquired the holy seat of his father. Shah Turab Ali Qalander eldest son of Shah Qazim Qalander excelled in all spheres of Sufi system. He diffused the knowledge that he attained from his spiritual guide and from his father for a long time from this holy place and became famous almost throughout the world. (shrink)

The following article is a reflection on the value of peace, a term often attributes to the absence of war or the lack of violence, conflict, suppression or, in short, phenomena considerer opposite to peace. But, is this really how peace should be defined? It is a fact that peace, be it personal inner peace or peace within a society, is constantly threatened, attacked, violated, and destroyed by a variation of causes: the failure to keep a promise, the breach of (...) a contract, obtained by illegitimate means, economical ambitions, diverse geo-political strategies, anarchy, social pressure, the lack of understanding on an interpersonal level, a family crisis, immaturity, unemployment, acts of injustice, poverty, the failure to adapt, discrimination, migration, terrorism, arms trafficking, civil wars, the threat of a world war and the usage of weapons of mass destruction, etc.; factors that take away peace, among men and women, societies, and entire countries. But…what is peace? Why do we struggle so much to obtain it? Why is it so appreciated by the majority mankind? Why have humanists, philosophers, politicians, civil right organizations, and men of good will in general dealt with this topic in such an extended manner? Why it has written so much about peace? Why peace is so fragile? These are some of the questions that I will try to answer in this contribution, using some of the texts of St. Augustine, Hobbes, Rousseau, Kant, and Hegel as reference. (shrink)

This chapter explores Nietzsche’s and Wittgenstein’s views on language and knowledge, establishing a philosophical dialogue between two different positions, which are based on a similar anti-essentialist and instrumentalist concern. The chapter will first focus on Nietzsche’s conception of language as the expression of valuational perspectives developing through the natural and cultural history of mankind. It will then consider Wittgenstein’s account of language as the inherited background of our practical engagement with the world. Finally, by bringing Nietzsche’s and Wittgenstein’s views (...) together, the last section reflects on the crucial strategic move they make in their respective battle against the bewitchment of our intelligence by means of language. -/- . (shrink)

To his pupil Nero and to Lucilius (friend and, as metonymy, representative of the entire mankind), Seneca testifies to his pedagogic vocation. With conviction he applies himself to demonstrate the perfect correspondence between the Stoic doctrine and the edu¬cational strategy that he proposes. Firstly, the reciprocity of the relationship between educator and pupil appears fundamental; both further their individual knowledge. Secondly, the limitations of an ethical precept that is not anchored in the intensity and concreteness of human life becomes (...) clearly apparent. Furthermore, it brings to question the weakness of a world vision not inspired by an innovative and original path. The starting point is therefore a rigorous examination of conscience to ultimately reach the revolutionary experience of risk in the moment of the last decision. In the name of truth the wise man must have the courage to embrace fate in order to really understand who he is (in a process of oikeiosis both as experience and as target), and he must instil in his pupils the courage to take risks along their own independent journey. In so doing, self-scrutiny and politics can become intertwined. It is herein that the educator’s risk and responsibilities lie. (shrink)

THE PSYCHOPHYSICAL FOUNDATIONS OF POLTERGEIST -/- This is the first and so far the only attempt in the world to explain Unknown Anomalous Phenomena, including poltergeist, telekinesis and UFO movement, from a scientific perspective that takes into account real, material, physical and mental processes. The basis of NYE's theory is my hypothesis about the effect of a low-frequency electromagnetic field (NEM) modulated by the biorhythms of the human brain phenomenon on the material space formed by the weakest and so far (...) least studied fundamental interaction – the gravitational field (GP). I claim that space has a subtle gravitational structure, which can be influenced even by a weak NAMP with a certain type of modulation. This impact is the cause of all NAYA. Having studied the details of such an impact of a human phenomenon on space, it is possible to create appropriate technical means, including air and space transport without the use of mechanical and jet engines. I came to this understanding as a result of many years of observing the rarest person close to me-a phenomenon that involuntarily, against its will, spontaneously generates the phenomenon of a quiet poltergeist, i.e. changes, displacement, transformation and disappearance of real, everyday objects from a space closed to outsiders. From the standpoint of traditional scientific ideas, all this looks absurd and impossible in principle. As a materialist philosopher, I tried to give the first scientific explanation of what was happening. The paper provides more detailed explanations of this phenomenon and suggests further scientific steps to investigate it. Such research requires the integrated participation of physicists, neuroscientists, physicians, psychologists, psychiatrists, engineers, and also requires the use of appropriate sophisticated electronic equipment. It is time for science to turn to a serious study of such phenomena, and not turn a blind eye to their existence. This will give a powerful impetus to the development of many physical and biological fields of science, as well as philosophy, summarizing the results of scientific knowledge of the world by mankind. (shrink)

The well-known Kantian passage on misology in the Foundations of the Metaphysics of Morals starts making fuller sense when located within the framework of Kant writings on philosophy of history where he contrasts civilization with moralization as two different phases in the growth of humankind. In this context, the growth of commerce and manufactures plays a distinctive role, namely that of means of fostering civilization, while pursuing a deceptive goal, namely happiness. Deception plays a basic role in the growth of (...) mankind, in so far as it allows for a hidden twofold teleology in human action. Men, while following the dictates of self-love, are systematically mistaken about the results they actually contribute in bringing about. Commerce brings different peoples into mutual relationship and thus paves the way to a cosmopolitan society. The growth of the arts and sciences provides preconditions for the growth of learned institutions, a free press, and a public opinion that are the basis on which reason may start being used in its critical capacities. This, that is Enlightenment, is a preliminary step to moralization, that is the jump of individuals from a state of minority to a state where they are masters of themselves. The twofold teleology of human action makes room for a system of "pragmatic" ends, and of laws connected to the former, that may be studied rationally in themselves and yet are connected to the higher ends established by reason in its "practical" capacities. (shrink)

In his correspondence, John Locke described his close friend Damaris Masham as ‘a determined foe to ecclesiastical tyranny’ and someone who had ‘the greatest aversion to all persecution on account of religious matters.’ In her short biography of Locke, Masham returned the compliment by commending Locke for convincing others that ‘Liberty of Conscience is the unquestionable Right of Mankind.’ These comments attest to Masham’s personal commitment to the cause of religious liberty. Thus far, however, there has been no scholarly (...) discussion of the tolerationist ethic underlying Masham’s 1705 publication, Occasional Thoughts. In this chapter, I argue that Masham’s work appeals to three common tolerationist principles of her time: the idea that the authorities should not use coercion and penalties as ways of imposing religious beliefs on others; the view that God requires human beings to attain salvation through their own efforts, and not by blindly following the dictates of the state-established religion; and the idea that the granting of liberty of conscience helps to ensure the peace and stability of political society. I show that Masham goes further than her tolerationist contemporaries by arguing that together these principles imply that a woman’s intellectual education—or the conscious cultivation of a woman’s ability to reflect critically on her religious beliefs—is vital for the good of the commonwealth. (shrink)

Since the 1960s, the focus of African Philosophy has predominantly been Afrocentric, and with an emphasis on racial issues, as a reaction to Eurocentrism. To hold an open intercultural dialogue on African Philosophy with African and other philosophers is, therefore, not-self-evident. This article will argue that intercultural dialogues or (in case of more than two participants) ‘polylogues’ can and should become a more central point of focus in the academic study of African Philosophy. The author will center on how three (...) renowned African(a) philosophers with a focus on the Akan people of Ghana have initiated intercultural dialogues for the enhancement of human wellbeing. These are Kwasi Wiredu, Kwame Gyekye and Kwame Anthony Appiah. What these philosophers have in common is their belief that all human beings are interdependent and that an emphatic, ethic orientation to one another and mutual communication helps to live together in social harmony, which enhances the wellbeing of mankind. Discussing these African philosophers’ insights into depth will pave the way for other scholars to explore the intercultural dialogue as a weak or non-centric and non-racial focused philosophical method and to enhance understanding of its relation to African(a) Philosophy and a Global Ethics of care. Keywords: Global Ethics, African(a) Philosophy, Akan, intercultural philosophical dialogue, human wellbeing. (shrink)

the thing we've been looking for, the definition of a thing who is lost and at the same time we need to find and can be usefull to all mankind and each and every man.

This book has been written for eighteen year olds (or anyone who will listen) as an honest attempt to face their justified questionings and to offer them a metaphysical framework with which to confront the twenty-first century. It is vitally important that certain modes of thought are uprooted and new modes put in their place if mankind and planet Earth are not soon to suffer an historic global catastrophe. Apart from the continuing world-wide proliferation of conventional, chemical, biological and (...) nuclear weaponry, the temperature of the planet has risen more rapidly in the last twenty-five years than it has since the year 900AD, which confirms global warming by some cause or other. These and the many intensifying human conflicts and natural disasters demand that some fundamental changes to our thinking are made as soon as possible. These 120 pages begin with an original examination of the quantum-theoretical understanding of reason (logic) and reality (existence) and find both to be at odds with common sense. A theory of everything is a reduction to a single grand idea! A quantum theory of everything is a mathematical theory of a consciousness realizing this grand idea! That is what this book tries to comprehend by means of five indisputable propositions. (shrink)

Deep Ecology, the Voluntary Human Extinction Movement (VHEMT), and Anti-Civilization Primitivism have frequently been labeled as radical environmental ideologies, owing to their relationship with activities conducted by environmental extremists. Nonetheless, given the serious concerns faced by climate change and biodiversity loss, it is critical to engage with a broad range of perspectives and techniques. Such participation allows us to have access to a greater range of perspectives and a more diverse pool of knowledge, boosting our capacity for creative problem-solving. The (...) purpose of this essay is to reconsider the underlying concepts and principles that drive these theories, as well as to assess their relevance in tackling modern environmental issues. We think that Deep Ecology, the Voluntary Human Extinction Movement (VHEMT), and Anti-Civilization Primitivism should be called "unconventional" or "distinctive" rather than "radical," because they primarily focus on the ontological perspective but do not urge extreme acts. Meanwhile, their distinctiveness helps increase public awareness about environmental issues and promote reflection on and rethinking of the ontological link between mankind and the natural world. (shrink)

The Story of Adam and Eve: A Comprehensive Analysis -/- The story of Adam and Eve is one of the most profound and influential narratives in human history. Found in the Bible (Genesis), the Qur’an, and other religious traditions, it has shaped how people understand free will, morality, knowledge, sin, and redemption. This essay explores the story’s theological, philosophical, psychological, mythological, scientific, and literary implications. -/- 1. Theological Perspectives -/- A. Judaism: The Human Moral Struggle -/- In Judaism, the story (...) appears in Genesis 2–3, but it is not seen as the source of “original sin.” Instead, it represents the human struggle between good and evil inclinations. The serpent is not necessarily Satan but a symbol of temptation and human desires. Adam and Eve’s exile from Eden is interpreted as humanity’s transition to responsibility rather than an eternal punishment. -/- B. Christianity: Original Sin and Redemption -/- Christianity, particularly in Augustinian theology, views Adam and Eve’s sin as the cause of original sin, which is inherited by all humanity. The serpent is identified as Satan (Revelation 12:9), deceiving mankind. Jesus Christ is considered the “New Adam,” bringing salvation to humanity (Romans 5:12-21). The story lays the foundation for Christian doctrines of sin, salvation, and divine grace. -/- C. Islam: A Test, Not a Fall -/- In Islam, the story appears in the Qur’an (Surahs 2:30-39, 7:11-25, 20:115-124). Here, Satan (Iblis), not the serpent, tempts Adam and Eve. However, unlike Christianity, Adam and Eve repent, and Allah forgives them, emphasizing that humans are not doomed by original sin but are responsible for their own choices. Their descent to Earth is seen as a divine test rather than a punishment. -/- 2. Philosophical Perspectives -/- A. Free Will and Moral Responsibility -/- The story raises fundamental philosophical questions: Did Adam and Eve truly have free will? If God knew they would disobey, was their choice real, or was it predetermined? This aligns with compatibilism, the idea that free will exists within divine or natural laws. -/- B. The Nature of Good and Evil -/- The Tree of Knowledge of Good and Evil symbolizes moral awareness. Was eating the fruit an act of rebellion or enlightenment? Søren Kierkegaard interpreted the story as an example of “anxiety”—the moment humans became aware of moral responsibility. -/- C. Existentialist Interpretation -/- For existentialists like Jean-Paul Sartre, Adam and Eve’s exile from Eden represents alienation, a central theme in existentialism. Their story mirrors the human search for meaning after gaining self-awareness. -/- 3. Psychological Perspectives -/- A. The Transition from Innocence to Awareness -/- The story mirrors human development from childhood innocence to adulthood self-awareness. Sigmund Freud saw the forbidden fruit as a metaphor for repressed desires—with the serpent representing instincts and God’s law representing moral conscience. Carl Jung interpreted the story as an example of individuation, the process of integrating all aspects of the self. -/- B. Guilt and Shame -/- Before eating the fruit, Adam and Eve were unashamed of their nakedness—symbolizing innocence. After eating, they experienced guilt and shame, reflecting how humans develop a moral conscience. -/- 4. Mythological and Cross-Cultural Comparisons -/- Many creation myths explore similar themes: -/- 5. Scientific and Evolutionary Interpretations -/- A. Anthropological View -/- The story might symbolize the emergence of early human consciousness, when humans first developed self-awareness and moral codes. -/- B. Neuroscientific View -/- Modern neuroscience suggests that the shift from instinct-driven behavior to rational moral reasoning mirrors the brain’s evolution. The story represents the emergence of the prefrontal cortex, responsible for decision-making and morality. -/- 6. Literary and Symbolic Interpretations -/- A. Eden as a Utopia -/- The Garden of Eden represents a perfect world that humans lost due to their choices. -/- B. The Serpent as Knowledge -/- Some interpretations suggest the serpent is a bringer of enlightenment, not just a deceiver. -/- C. The Banishment as Transformation -/- Leaving Eden is not merely exile but a necessary step in human progress—the beginning of human civilization. -/- 7. Conclusion: The Universal Meaning of Adam and Eve -/- The story of Adam and Eve transcends religious traditions, offering insights into human nature, morality, and free will. -/- Religiously, it teaches about obedience, sin, and redemption. -/- Philosophically, it raises questions about free will, knowledge, and morality. -/- Psychologically, it represents human development and self-awareness. -/- Mythologically, it connects to ancient themes of knowledge and consequence. -/- Scientifically, it mirrors human evolution and moral consciousness. -/- Literarily, it serves as a metaphor for humanity’s transition from innocence to wisdom. -/- Ultimately, the story of Adam and Eve is not just about the past—it continues to shape the way we think about the present and the future. -/- . (shrink)

In the Quran, as well as the belief in tawhid -which means the oneness of Allah in terms of divinity, omnipotency and creating-, belief in the prophets and in the afterlife also have an important place. He who believes in the prophet must also believe in what he conveys. And he who does not believe in the prophet is not accepted within the religion. People need prophets. Finding Allah only through reason can’t save man from responsibility. After finding Allah by (...) the help of his reason, the human being must know the necessities of that belief from its revelational sources and fulfill them. In this respect, sending prophets to the mankind is a divine favor and a blessing from Allah. Allah sent countless prophets during the history as a result of His grace. On the other hand there are deists who believe in Allah but do not accept the possibility of prophethood, revelation and miracles. With an over reliance, they claim that they also deny the necessity of prophethood by using a mathematical inference. Islam is a reasonable religion. But yet, in this study we will try to prove that it is not right to understand all issues related to Islam within the scope of strict rules of reason and logic. One of these issues is the prophecy. (shrink)

Meditations. A meditation is a voluntary exercise intended to increase awareness, sustained over some time. The main purpose of the present Meditations is to inspire and assist readers to practice meditation of some sort, and in particular ‘sitting meditation’. This includes practices such as: observing the mechanisms of one’s thinking, stopping unnecessary thought, forgetting things about one’s self and one’s life that are irrelevant to the current effort of meditation, dealing with distractions, becoming aware of one’s breath, being here and (...) now. After such practice for some time, one gets to realize the value of meditation, and one’s commitment to it grows. The need for behavioral improvement becomes more and more obvious, and one finds it easy and natural to put more discipline into one’s life. Various recommendations are given in this regard. Prior to such practical guidance, so as to prepare the reader for it, the book reviews the theoretical teachings relating to meditation in the main traditions of mankind. The ultimate goals of meditation, the various methods or techniques used to achieve them, the experiential results of meditation, and the interpretations given to them, are topics treated here. (shrink)

The author presents a schematic outline of two approaches in contemporary philosophy of technology, the first of which is rather pessimistic, with technological progress seen as a rising force which subjugates humans and, to use Martin Heidegger’s words, “hampers, oppresses and drags them along in its tracks.” Also underscored is the failing relation between scientific and technological progress and moral development. The second approach, presented in reference to the thoughts of Pierre Teilhard de Chardin, interprets scientific and technological progress as (...) the creation of tools enabling the unity of mankind and further evolution. The author supports Teilhard’s view, which he sees as a better motivation to build a better world. (shrink)

The present essay is a compact form of the results obtained during many decades of research into the primeval foundations of the collective fields of force, both social and of consciousness. Since everything is determined by their origins, and the collective forces arise from the mind, we had to explore the ultimate origins of mind. We have come to recognize the law of interactions as the law and necessity which determine the primeval origins of mind. It also determines the substance (...) and essence of the Universe and the modes of its existence and functioning. The present essay is a concise form of results obtained during many decades of research in the primeval foundations of collective, both social and consciousness fields. I point out that a yet unknown type of forces existed in the Golden Age, which I termed as collective force. In the Golden Age mankind lived in communities which had a full unity. The communal life developed its collective forms, of which the most significant are the development of human speech, of language, share of work and the development of the communal fests. The law determining the primeval origins of mind is the cosmic law of interactions. It defines the substance of the Universe and the ways of its existence and activity. A detailed analysis is presented on the nature of the lay of interaction here. One consequence of this fundamental principle is the general prevalence of the principle of mutuality, which plays a basic role in the understanding of the unfolding and degeneration of consciousness. The principle of mutuality determines the changes of every levels of life. The laws of the generation of consciousness in the ages of evolution toward Homo and the Golden Age are analysed. I presented some evidences indicating the factual existence of the Golden Age, as well as its destruction, which was necessarily accompanied by the overthrow of the consciousness of the Golden Age, its repression and replacement by the newly developed rational, upper or superficial mind. Starting from the consideration that our mind is a product of our history, the phenomenon of the 'double mind' is recognised, the largely antagonistic duality of human mind. It is succeeded to solve the riddle of the double mind and determining its substance. Our double mind, consisting of the ‘upper’ or rational mind and the ‘deep-mind’, is a creature of the two fundamental ages of mankind, that of the age of power domination and the Golden Age. Therefore it expresses the duality of our history. We attempted to explore the heritage of the Golden Age embedded into our world of instincts, sexuality, emotional and sensual world, and the expressions of this heritage according to the different periods of our lives. If we will succeed in enlightening the deep-mind it may make it possible to give back the long-forgotten collective fields of forces to mankind, unavailable to the surface mind at present, and would expand the all-pervasive power of the conscious mind significantly. Hopefully, our results open up new vistas for the research of the collective fields and the double nature of the human mind, and may enable us to know and complete ourselves more deeply and thoroughly. (shrink)

The present essay deals with certain questions in the feld of humanistic philosophy, ethics and axiology, discussed in the light of still newer and newer challenges of our changing times. It highlights the signicant role of Professor Andrzej Grzegorczyk in solving and overcoming problems encountered in the life of man, which is based on his natural logic and incessant eorts aimed at preservation of fundamental moral values, as well as at shaping the principles of the individual and social life. The (...) views held by An- drzej Grzegorczyk, which are outlined in the work, form a certain rationalistic vision of the world and mankind. (shrink)