This paper seeks to recover the function of universal history, which was to place particulars into relation with universals. By the 20th century universal history was largely discredited because of an idealism that served to lend epistemic coherence to the overwhelming complexity arising from universal history's comprehensive scope. Idealism also attempted to account for history's being "open"--for the human ability to transcend circumstance. The paper attempts to recover these virtues without the idealism by (...) defining universal history not by its scope but rather as a scientific method that provides an understanding of any kind of historical process, be it physical, biological or human. While this method is not new, it is in need of a development that offers a more robust historiography and warrant as a liberating historical consciousness. The first section constructs an ontology of process by defining matter as ontic probabilities rather than as closed entities. This is lent warrant in the next section through an appeal to contemporary physical science. The resulting conceptual frame and method is applied to the physical domain of existents, to the biological domain of social being and finally to the human domain of species being. It is then used to account for the emergence of human history's initial stage--the Archaic Socio-Economic Formation and for history' stadial trajectory--its alternation of evolution and revolution. (shrink)

Universals appear to be as central in today's computational-based ontology as they were in medieval ontological investigations. As the author of a recent work on the history of universals (Pinzani, 2018), I was asked for a commentary on Augusto’s article “Bridging Mainstream and Formal Ontology” (Augusto, 2021), which aims at showing that medieval ontological investigations can be relevant for contemporary ontology engineering. In this commentary, I begin by saying something about my way of reading 12th-century logical literature and then (...) offer some modest considerations on the general theme addressed in Augusto's article. (shrink)

In the latter half of the 19th century, economic thought in the Germanspeaking world was dominated, both intellectually and academically, by the so-called historical school, from Wilhelm Roscher to Gustav Schmoller and others. In 1871, the Austrian Carl Menger published his Grun&tze der Volkswirtschaftslehre (Menger, 1976 (1871)), customarily referred to as one of the three simultaneous discoveries of marginalist economics-the other two marginalist ‘revolutionaries’ being Jevons in England and Walras in France. Twelve years later, in 1883, Menger published a major (...) methodological treatise entitled Untersuchungen iiber die Methode der Socialwissenschaften und der Politischen Oekonomie insbesondere (Menger, 1963 (1883)). This book included criticisms of some of the historicist principles of doing economics. In the same year, Schmoller, leader of the German historicists, wrote a critical review of Menger’s book (Schmoller, 1883). Menger reacted forcefully with a more straightforwardly polemical small book, Die Irrthiimer des Historismus in der deutschen National6konomie (Menger, 1884). Commentaries by others appeared in later years, but this brief episode amounted to what has thereafter been called the Methodenstreit between Menger and Schmoller. It has been established as perhaps the most famous methodological controversy in the history of the social sciences. (shrink)

Như thế, hôm nay chính là ngày đầu tiên bước sang tuổi lên 7 của ISR, mặc dù nếu đếm năm, thì đã sang năm thứ 7 kể từ 1-1-2023 rồi.

Two concepts of utmost importance for the analytic philosophy of the twentieth century, “sense-data” and “knowledge by acquaintance”, were introduced by Bertrand Russell under the influence of two idealist philosophers: F. H. Bradley and Alexius Meinong. This paper traces the exact history of their introduction. We shall see that between 1896 and 1898, Russell had a fully-elaborated theory of “sense-data”, which he abandoned after his analytic turn of the summer of 1898. Furthermore, following a subsequent turn of August 1900—-after (...) he became acquainted with the works of Peano and later of Frege—-Russell gradually developed another theory of sense-data. With the collaboration of G. E. Moore, Russell reintroduced the term “sense-data” in 1911. Concomitantly with this move, Russell introduced the epistemological term “knowledge by acquaintance”, which came to designate the grasping of sense-data and universals. (shrink)

A polemical account of Australian philosophy up to 2003, emphasising its unique aspects (such as commitment to realism) and the connections between philosophers' views and their lives. Topics include early idealism, the dominance of John Anderson in Sydney, the Orr case, Catholic scholasticism, Melbourne Wittgensteinianism, philosophy of science, the Sydney disturbances of the 1970s, Francofeminism, environmental philosophy, the philosophy of law and Mabo, ethics and Peter Singer. Realist theories especially praised are David Armstrong's on universals, David Stove's on logical probability (...) and the ethical realism of Rai Gaita and Catholic philosophers. In addition to strict philosophy, the book treats non-religious moral traditions to train virtue, such as Freemasonry, civics education and the Greek and Roman classics. (shrink)

The philosophical problem of universals is traditionally framed as the problem about the ontological status of universals. It is often said that the ontological status of universals is a post-Aristotelian problem that was bequeathed to the Middle Ages by a famous sentence in Porphyry's Isagoge. 1 Porphyry raises but then refuses to answer three questions about the ontological status of genera and species, saying that they are too "deep" for the present investigation. 2 Although Porphyry is the first to announce (...) the problem, it was Boethius's commentary on Porphyry, rather than the Isagoge itself, that made this sentence famous and that is therefore responsible for the problem of universals in .. (shrink)

The paper focuses on Nominalism in history, its application, and its historiographical implications. By engaging with recent scholarship as well as classic works, a survey of Nominalism’s role in the discipline of history is made; such examination is timely, since it has been done but scantily in a purely historical context. In the light of recent theoretical works, which often display aporias over the nature and method of historical enquiry, the paper offers new considerations on historical theory, which (...) in the author’s view may solve some of the contradictions that have surfaced in recent times. The Nominalistic stance is argued against by disputing theorists such as Paul Veyne, who has made a case for Nominalism in history. A brief philosophical section introduces Nominalism in its metaphysical dimension and the discussion is speedily brought to its significance for history. The paper also proposes a solution to the misconstrued yet too often vague application of scientism in history, and offers theoretical grounds that might solve some of the ‘stormy grounds’ historiography finds itself today. Articles by Marcel Gauchet and History and Theory’s Anton Froeyman and Bert Leuridan are engaged with, as well as Murray Murphy’s books on the philosophy of history. Works by Georg Gadamer, Marc Bloch, Benedetto Croce, Hyppolite Taine, and Anthony Grafton crucially inform the discussion and brace the consequential conclusion. (shrink)

The reintroduction of Aristotle's Analytics to the Latin West—in particular, the reintroduction of the Posterior Analytics—forever altered the course of medieval epistemological discussions. Although the Analytics fell decidedly from grace in later centuries, the sophisticated account of human cognition developed in the Posterior Analytics appealed so strongly to thirteenth-century European scholars that it became one of the two central theories of knowledge advocated in the later Middle Ages. Robert Grosseteste's 'Commentarius in Posteriorum Analyticorum Libro', written in the 1220s, is most (...) likely the first complete Latin commentary on the Posterior Analytics. As the thirteenth century wore on, Aristotle’s account of human cognition was generally set in opposition to the Augustinian-influenced theory of divine illumination that was de rigueur in the early thirteenth century. Although common consensus holds that this pattern of opposition was set already in Grosseteste’s CPA, I argue that the story of the Posterior Analytics’s early reception is, in fact, quite different. In particular, I maintain that, rather than seeing himself as forced to choose between his earlier theory of divine illumination and the “new” Aristotelian epistemology, Grosseteste is perfectly content to blend and bring together the diverse elements of these systems and to present a consciously synthetic rather than adversarial picture of these differing accounts of human cognition. (shrink)

Big History provides a unique opportunity to consider the development of the Universe as a single process. Within Big History studies one can distinguish some common evolutionary laws and principles. However, it is very important to recognize that there are many more such integrating principles, laws, mechanisms and patterns of evolution at all its levels than it is usually supposed. In the meantime, we can find the common traits in development, functioning, and interaction of apparently rather different processes (...) and phenomena of Big History. Of special importance is the point that many principles, patterns, regularities, and rules of evolution, which we tend to find relevant only for the biological and social levels of evolution, may be also applied to the cosmic phase of evolution. The present article attempts (within such a framework for the first time in the Big History framework) at combining Big History potential with the potential of Evolutionary Studies. It does not only analyze the history of the Cosmos. It studies similarities between evolutionary laws, principles, and mechanisms at various levels and phases of Big History. Such an approach opens up some new perspectives for our understanding of evolution and Big History, their driving forces, vectors, and trends; it creates a consolidated field for interdisciplinary research. (shrink)

This thesis develops a detailed account of the emergence of for all practical purposes continuous, quasi-classical world histories from the discontinuous, stochastic micro dynamics of Minimal Bohmian Mechanics (MBM). MBM is a non-relativistic quantum theory. It results from excising the guiding equation from standard Bohmian Mechanics (BM) and reinterpreting the quantum equilibrium hypothesis as a stochastic guidance law for the random actualization of configurations of Bohmian particles. On MBM, there are no continuous trajectories linking up individual configurations. Instead, individual configurations (...) are actualized independently of each other, carving out the decoherence-induced branching structure of the universal wave function. Yet, by contrast to the Everett interpretation, branches of the universal wave function are not actualized in parallel, i.e. all at the same time. Rather, world branches, on MBM, are actualized sequentially. -/- For an introduction to MBM, the transition from BM to MBM is described, and their empirical equivalence is established. I present the conditions under which MBM can be classified as a primitive ontology (PO) theory, regarded as crucial for the acceptance of a theory as Bohmian by many proponents of BM. While rendering MBM compatible with the PO approach, it must not fall prey to the problem of communication, arising from the two-space reading of BM. -/- The issue of temporal solipsism, identified by Bell as a serious problem for his “Everett (?) theory” – the historic predecessor of MBM – is discussed. I argue that Barbour’s time capsule approach does not provide a satisfactory solution. In particular, his adopting a more than minimal psychophysical parallelism between brain processes and experience of macroscopic change is argued to be reasonable in light of our current best neuroscience, yet problematic for theories relying solely on time capsules, understood as highly structured, individual, internally static configurations. As a solution, I introduce worlds, and world histories, as key concepts in providing a link between MBM’s micro dynamics and macroscopic phenomena. Worlds, other than time capsules, are coarse-grained regions in phase- or configuration space, defined as sets of possible micro states satisfying a relation of sufficient similarity from a macroscopic perspective, with respect to a given micro state. Hence, worlds may overlap. -/- I argue that worlds thus construed are a reasonable option for replacing the disjoint macro regions of phase space, resulting from the usual way of partitioning phase space in the standard framework of Boltzmannian statistical mechanics. This move solves the issue of discontinuous change of macro variables upon the micro state crossing the boundary between different macro regions. -/- I adapt this move for MBM’s discontinuous micro dynamics in configuration space. Issues revolving around the microscopic-macroscopic distinction, particle identity, impenetrability and haecceity in light of the desideratum of particle number conservation, etc., are discussed. I provide a detailed explanation of how overlapping worlds in MBM form world histories, thereby linking up macroscopically distinct worlds. Thus, the problem of temporal solipsism is resolved in a way that is compatible with a more than minimal psychophysical parallelism. (shrink)

Book Symposium on The Territories of Science and Religion (University of Chicago Press, 2015). The author responds to review essays by John Heilbron, Stephen Gaukroger, and Yiftach Fehige.

A new series entitled Oxford Philosophical Concepts (OPC) made its debut in November 2014. As the series’ Editor Christia Mercer notes, this series is an attempt to respond to the call for and the tendency of many philosophers to invigorate the discipline. To that end each volume will rethink a central concept in the history of philosophy, e.g. efficient causation, health, evil, eternity, etc. “Each OPC volume is a history of its concept in that it tells a story (...) about changing solutions to specific philosophical problems” (xiii). The series presents itself as innovative along three main lines: its reexamination of the so-called “canon,” its reconsidering the value of interdisciplinary exchanges, and its encouraging philosophers to move beyond the current borders of philosophy. By engaging with non-Western traditions and carefully considering topics and materials which are not strictly philosophical, the collections from this series aim to render the history of philosophy accessible to a wide audience. -/- The first OPC volume to appear in print is “Efficient Causation – A History” edited by Tad Schmaltz. Using careful historical and philosophical analysis as well as interdisciplinary reflections this anthology proposes to tell the story of how efficient causation, equated nowadays with “causation” tout court, came to play its prominent role in our philosophical and scientific vocabulary. Eleven contributions cover the period from Ancient times (Aristotle and the Stoics), through the Middle Ages (both the Western and the Islamic traditions), passing through the Early Modern times (represented here by Descartes, Spinoza, Leibniz, Malebranche, Berkeley and Hume), all the way to Kant and finally contemporary philosophers (classified into two opposing camps: Humean and Neo-Aristotelian). There are also four reflections which explore the applications of the notion of efficient causation to areas different from philosophy, especially the arts (literature, music, painting, etc.). (shrink)

Human beings as self-conscious, aesthetic, sympathetic, and empathetic beings develop various ways to live in this world. They continue to aspire for a better version of themselves and their lives. In this process, they developed certain ethical norms, social practices, and ways to perceive and understand this world. These qualities become the basis for proactive steps of spirituality which in turn become the foundation of religion. In human history, religion has helped individuals to fulfill various human needs irrespective of (...) their culture. Despite differences in the content of various religious philosophies, mythological structures, and religious ceremonies, it gave a sense of meaning and purpose to human beings. Because of its omnipresence, many philosophers along with biological and cultural evolutionary researchers have suggested coming up with a universal explanation for religion. -/- Nevertheless, religion was also employed as a means of exploitation by the powerful elites in various societies. Thus, many times, it worked as an orthodox, deceptive, and enslaving force for humanity. Modern thought emphasized the later effects of religion and found it less emancipatory. -/- Hence, enlightenment philosophy focused on rationality as a significant aspect of human beings. Besides, the development of science has unfolded various hidden and hitherto mysterious natural phenomena to mankind. This change has brought rationality to the forefront of human existence every institution began to build around this notion of human being. Even the death of God was announced by Nietzsche with grief in 1885. -/- Was it really the death of God? Can human beings live without religion sanely? These questions become very relevant particularly in recent times when we see resurgence of religious identities in the political and social discourses. However, consumer mythology and consumer culture remain at the forefront while making decisions in our daily lives across cultures. Even sometimes, religious identities are absorbed by powerful market forces; how to understand this contradictory phenomenon? -/- Between both these understandings, this paper sets three objectives for itself – first, to analyze the human need for religion from a psychological and existential perspective. Second, it critically evaluates the secular thesis as put forward by European enlightenment thinkers in the light of contemporary consumerist mythology. The third objective involves a brief description of universal religion and its relevance at this time. (shrink)

The aim of this study is to discuss in what sense one can speak about universal character of logic. The authors argue that the role of logic stands mainly in the generality of its language and its unrestricted applications to any field of knowledge and normal human life. The authors try to precise that universality of logic tends in: (a) general character of inference rules and the possibility of using those rules as a tool of justification of theorems of (...) every science, (b) principles of correct formulating of thoughts and using language, and (c) general deductive method of reasoning, i.e in the study of language syntax and semantics. The authors present two theories of language syntax and semantics as exemplifications based on the Tarski’s famous results in metalogic: (1) a formalization of universal syntax system by Andrzej Grzegorczyk based on a new primitive notion of quotation-marks operator, and (2) an enlarged system of axiomatic theory of syntax of any categorial language of Urszula Wybraniec-Skardowska’s in which the main role plays the relation of concatenation understood as a set-theoretical function. The study concludes in arguing that the importance of the result (2) lies not only in solving some philosophical problems but also in different fields of knowledge and spheres of human life as ex. in discussion and education as well. (shrink)

PHILOSOPHY OF SCIENCE, vol. 52, number 1, pp.44-63. R.M. Nugayev, Kazan State |University, USSR. -/- THE HISTORY OF QUANTUM THEORY AS A DECISIVE ARGUMENT FAVORING EINSTEIN OVER LJRENTZ. -/- Abstract. Einstein’s papers on relativity, quantum theory and statistical mechanics were all part of a single research programme ; the aim was to unify mechanics and electrodynamics. It was this broader program – which eventually split into relativistic physics and quantummmechanics – that superseded Lorentz’s theory. The argument of this paper (...) is partly historical and partly methodological. A notion of “crossbred objects” – theoretical objects with contradictory properties which are part of the domain of application of two different research programs – is developed that explains the dynamics of revolutionary theory change. (shrink)

The present article attempts at combining Big History potential with the potential of Evolutionary Studies in order to achieve the following goals: 1) to apply the historical narrative principle to the description of the star-galaxy era of the cosmic phase of Big History; 2) to analyze both the cosmic history and similarities and differences between evolutionary laws, principles, and mechanisms at various levels and phases of Big History. As far as I know, nobody has approached this (...) task in a systemic way yet. It appears especially important to demonstrate that many evolutionary principles, patterns, regularities, and rules, which we tend to find relevant only for higher levels and main lines of evolution, can be also applied to cosmic evolution. Moreover, almost everything that we know about evolution may be detected in the cosmic history, whereas many of the evolutionary characteristics are already manifested here in a rather clear and salient way. Of course, many of the characteristics are manifested in initial or nonsystematic forms but some features, on the contrary, appear to be more distinct just in the cosmic phase. And at the same time when many characteristics and features which are typical of biological and social evolution unexpectedly reveal their roots or protoforms at earlier phases, one becomes aware that the universal character of evolution is real and it can be detected in a number of manifestations. One should also bear in mind that the origin of galaxies, stars, and other celestial objects is the lengthiest evolutionary process among all evolutionary processes in the Universe. Such an approach opens new perspectives for our understanding of evolution and Big History, of their driving forces, vectors, and trends, it also creates a consolidated field for the multidisciplinary re-search. (shrink)

I argue that Kant has developed a broad systematic account of the architectonic functionality of pure reason that can be used and advanced in contemporary contexts. Reason, in the narrow sense, is responsible for the picture of a well-ordered universe of science consisting of architectonic ideas of science, sciences and parts of sciences. In the first section (I), I show what Kant means by the architectonic ideas by explaining and interrelating the concepts of (a) the faculty of reason, (b) ideas (...) (as principles), (c) method, and (d) sciences of reason. Thereafter (II), I think through his holistic understanding of science and scientific progress and suggest differentiating between four levels of use of architectonic ideas, drawing on the metaphor of a well-structured universe as imagined by Kant in his work on the Universal Natural History and Theory of the Heavens. I also claim that each possible idea of reason can be (apart from its primary function) additionally regarded as a fourth-level architectonic concept when explicitly conceived as an object of (e. g. philosophical) studies, i. e. from a mere methodological perspective. In the final section (III), I unveil the potential of Kant’s theory by pointing out how this architectonic methodological function of pure reason is tacitly used in Karl-Otto Apel’s contemporary philosophical research programme. You can get the official version of the paper and the whole issue (open access) by clicking on the attached link. (shrink)

Political philosophy in the last decades has turned away from universal narratives of progress, on grounds that these narratives produce exclusion and justify domination. However, the universal values that underlie emancipatory political projects seem to presuppose universal history, which explains its persistence in some contemporary political philosophers committed to such projects. In order to find a response to the paradox according to which universal history is inherently exclusionary and yet necessary to uphold universal (...) values, I examine the contrast between Adorno’s and Lyotard’s perspectives on the problem of writing history ‘after Auschwitz’. For both philosophers, Auschwitz interrupts our fundamental normative and cognitive values, because any attempt to identify the meaning of the camps by means of these values misunderstands the suffering that took place in them. Yet this interruption produces a feeling that calls for the institution of new universal normative values. For Adorno, this value is a purely negative command to act in such a way that Auschwitz does not repeat itself. For Lyotard, by contrast, it is the demand to invent new idioms that make it possible to find meaning in Auschwitz. (shrink)

I examine the consistency of Kant's notion of moral progress as found in his philosophy of history. To many commentators, Kant's very idea of moral development has seemed inconsistent with basic tenets of his critical philosophy. This idea has seemed incompatible with his claims that the moral law is unconditionally and universally valid, that moral agency is noumenal and atemporal, and that all humans are equally free. Against these charges, I argue not only that Kant's notion of moral development (...) is consistent, but also that the assumption of the possibility of moral progress is indispensible for Kant's moral theory. (shrink)

This article investigates the relationship between Hume’s causal philosophy and Newton ’s philosophy of nature. I claim that Newton ’s experimentalist methodology in gravity research is an important background for understanding Hume’s conception of causality: Hume sees the relation of cause and effect as not being founded on a priori reasoning, similar to the way that Newton criticized non - empirical hypotheses about the properties of gravity. However, according to Hume’s criteria of causal inference, the law of universal gravitation (...) is not a complete causal law, since it does not include a reference either to contiguity or to temporal priority. It is still argued that because of the empirical success of Newton ’s theory—the law is a statement of an exceptionless repetition—Hume gives his support to it in interpreting gravity force instrumentally as if it bore a causal relation to motion. (shrink)

Could 2024 be the year heralding what one could term the deepfake universe apocalypse scenario or could it be the year that a future history of science may e.g. interpret as the year of the first literally universe-sized algorithmic hype bubble? This commentary introduces the metaphor of "GPT-Universe" and the assumptions hidden beneath it.

This paper discusses the history of the confusion and controversies over whether the definition of consequence presented in the 11-page 1936 Tarski consequence-definition paper is based on a monistic fixed-universe framework?like Begriffsschrift and Principia Mathematica. Monistic fixed-universe frameworks, common in pre-WWII logic, keep the range of the individual variables fixed as the class of all individuals. The contrary alternative is that the definition is predicated on a pluralistic multiple-universe framework?like the 1931 Gödel incompleteness paper. A pluralistic multiple-universe framework recognizes (...) multiple universes of discourse serving as different ranges of the individual variables in different interpretations?as in post-WWII model theory. In the early 1960s, many logicians?mistakenly, as we show?held the ?contrary alternative? that Tarski 1936 had already adopted a Gödel-type, pluralistic, multiple-universe framework. We explain that Tarski had not yet shifted out of the monistic, Frege?Russell, fixed-universe paradigm. We further argue that between his Principia-influenced pre-WWII Warsaw period and his model-theoretic post-WWII Berkeley period, Tarski's philosophy underwent many other radical changes. (shrink)

Basing itself on the universality of the Buddhist ethic, this book manifests much learning on the part of the author as acquired from many a complementary branch of study including history, philosophy, and, above all, jurisprudence. Celebrating both Eastern and Western thought, parallels are convincingly drawn between contributions made by such seemingly incomparable personalities as the Buddha and Greek philosophers and King Aśoka and John Rawls. The viability of a body of common jurisprudence having both municipal and international application, (...) as founded upon the universal truths of the ‘Dhamma,’ is herein seen firmly established, ultimately dispelling all doubts hitherto cast upon the legal worth of Buddhism. (shrink)

-/- The Universal Formula as a Perfect Information Field: A Guiding Framework for Nature, Society, and AI -/- Introduction -/- Throughout history, human beings have sought to understand the fundamental laws governing nature, society, and consciousness. The discovery of these laws is a result of conscious intelligence, which refines knowledge over time. Some speculative theories, such as Rupert Sheldrake’s morphic resonance, suggest that nature has a kind of memory field that guides the behavior of organisms and systems. However, (...) without empirical validation, such ideas remain hypothetical. -/- A more concrete and rational approach to understanding the structure of natural laws is through a universal formula—a framework that captures the principles governing decision-making and systemic balance in all aspects of life. If such a formula exists, it would function as a “perfect information field,” ensuring that human behavior, governance, and artificial intelligence operate in harmony with nature’s fundamental laws. This essay explores how a universal formula based on the law of balance in nature could serve as a perfect guide for all intelligent systems. -/- The Nature of a Perfect Information Field -/- A “perfect information field” would contain all necessary knowledge to guide decision-making and ensure the proper functioning of all systems, whether they are biological, societal, or technological. In contrast to speculative fields like morphic resonance, a perfect information field must be based on universal principles that are observable, testable, and applicable across different domains. -/- If decision-making and all human behavior follow natural laws, then a universal formula governing this process would act as a foundational guide. This means that any individual, society, or artificial system that aligns with this formula would be operating in accordance with the natural order, avoiding destructive imbalances. -/- The Universal Formula and the Law of Balance in Nature -/- The key principle behind a universal formula is the law of balance in nature. This law asserts that all decision-making, whether on an individual or collective level, must maintain equilibrium to prevent dysfunction and suffering. Any deviation from this balance—whether through ignorance, false beliefs, or misguided actions—results in systemic breakdowns, much like defects in a machine cause it to malfunction. -/- This perspective aligns with the first law of the universal formula: the law of karma as a system-based principle, where every action and decision creates consequences within a larger interconnected system. If a system, such as a government, an economy, or even an AI, does not adhere to error-free functioning, it leads to unintended negative effects. Therefore, for a system to be self-sustaining and effective, it must operate in accordance with the law of balance. -/- Education as the Key to Implementing the Universal Formula -/- For the universal formula to function as a guiding framework for human society, it must be deeply embedded in the education system. This means that students at all levels should be taught how to think critically, recognize natural balance, and make decisions that align with these principles. By integrating this knowledge into the foundational structure of education, individuals will develop a rational and scientific understanding of how to navigate their lives without relying on superstitions or dogmatic beliefs. -/- A holistic education system would also serve to neutralize misinformation, prevent societal conflicts, and promote ethical leadership. Leaders who understand the universal formula would make policies that reflect the natural balance of population growth, resource distribution, and environmental sustainability, rather than following flawed economic and political ideologies. -/- The R”le of AI in Implementing the Universal Formula -/- Artificial General Intelligence (AGI) has the potential to become a key tool in maintaining natural balance—if it is programmed according to the universal formula. Unlike human minds, which are susceptible to biases, errors, and irrational beliefs, AGI could be designed to follow pure rationality and objective decision-making based on the laws of nature. -/- For AGI to function properly, it must have a complete sensor system that allows it to perceive and analyze all relevant factors in real time. This ensures that it does not operate on incomplete or flawed data, which could lead to errors in decision-making. If AGI adheres to the principles of the universal formula, it could assist in solving major societal problems such as economic instability, political corruption, and environmental destruction. -/- However, for AGI to be successful, humans must first fully understand and accept the universal formula themselves. Without widespread human comprehension of the natural laws guiding decision-making, AI could be misused or misinterpreted, leading to unintended consequences. -/- Conclusion -/- The search for a perfect information field has long been a goal of human intelligence. While speculative theories like morphic resonance attempt to explain systemic memory in nature, they lack empirical validation. Instead, a more concrete approach is to recognize that the universal formula—grounded in the law of balance in nature—already provides a guiding framework for all decision-making and systemic functions. -/- By embedding this understanding into education and programming AI according to its principles, humanity can align itself with the fundamental laws of nature. This would lead to a more balanced and sustainable world, where ignorance, misinformation, and destructive decisions are minimized. If properly implemented, the universal formula could indeed serve as the closest thing to a “perfect information field,” guiding the future of human civilization and artificial intelligence alike. -/- . (shrink)

Despite the central presence of materialism in the history of philosophy, there is no universal consensus on the meaning of the word “matter” nor of the doctrine of philosophical materialism. Dictionaries of philosophy often identify this philosophy with its most reductionist and even eliminative versions, in line with Robert Boyle’s seventeenth century coinage of the term. But when we take the concept back in time to Greek philosophers and forward onto our own times, we recognize more inclusive forms (...) of materialism as well as complex interplays with non-materialist thought about the place of matter in reality, including Christian philosophy and German idealism. We define philosophical materialism in its most general way both positively (the identification of reality with matter understood as changeability and plurality) and negatively (the negation of disembodied living beings and hypostatized ideas). This inclusive approach to philosophical materialism offers a new light to illuminate a critical history of the concept of matter and materialism from Ancient Greece to the present that is also attentive to scientific developments. By following the most important connections and discontinuities among theoretical frameworks on the idea of matter, we present a general thread that offers a rich and plural, but highly cohesive, field of investigation. Finally, we propose building on rich non-reductionist materialist philosophies, such as Mario Bunge’s systemic materialism and Gustavo Bueno’s discontinuous materialism, to elaborate powerful theoretical alternatives to both physicalism and spiritualism. (shrink)

This study resumes the discussion undertaken by Ulpiano Bezerra de Menezes, historian, archaeologist and museologist at the University of São Paulo, the first to “decolonize the history of Art in the Americas”. At the same time, this resumption is in charge of paying homage to this researcher who found the mistakes and gaps left by European scholars who were at the service of Eurocentric colonialism and its Eurocentric culture. However, the central objective of this text is to contribute to (...) this process of decolonization, expanding the discussion that began in the 1980s. To this end, here, the chapter that opens the work História geral da arte no Brasil, edited by Walter Zanini, whose title is Art in the pre-colonial period, and which completes decades. (shrink)

In this article, I will reconstruct the monocausal model and argue that modern 'multifactorial diseases' are not monocausal by definition. 'Multifactorial diseases' are instead defined according to a constitutive disease model. On closer analysis, infectious diseases are also defined using the constitutive model rather than the monocausal model. As a result, our classification models alone cannot explain why infectious diseases have a universal etiology while chronic and noncommunicable diseases lack one. The explanation is instead provided by the nineteenth-century germ (...) theorists. (shrink)

The paper follows the track of a previous paper “Natural cybernetics of time” in relation to history in a research of the ways to be mathematized regardless of being a descriptive humanitarian science withal investigating unique events and thus rejecting any repeatability. The pathway of classical experimental science to be mathematized gradually and smoothly by more and more relevant mathematical models seems to be inapplicable. Anyway quantum mechanics suggests another pathway for mathematization; considering the historical reality as dual or (...) “complimentary” to its model. The historical reality by itself can be seen as mathematical if one considers it in Hegel’s manner as a specific interpretation of the totality being in a permanent self-movement due to being just the totality, i.e. by means of the “speculative dialectics” of history, however realized as a theory both mathematical and empirical and thus falsifiable as by logical contradictions within itself as emprical discrepancies to facts. Not less, a Husserlian kind of “historical phenomenology” is possible along with Hegel’s historical dialectics sharing the postulate of the totality (and thus, that of transcendentalism). One would be to suggest the transcendental counterpart: an “eternal”, i.e. atemporal and aspatial history to the usual, descriptive temporal history, and equating the real course of history as with its alternative, actually happened branches of the regions of the world as with only imaginable, counterfactual histories. That universal and transcendental history is properly mathematical by itself, even in a neo-Pythagorean model. It is only represented on the temporal screen of the standard historiography as a discrete series of unique events. An analogy to the readings of the apparatus in quantum mechanics can be useful. Even more, that analogy is considered rigorously and logically as implied by the mathematical transcendental history and sharing with it the same quantity of information as an invariant to all possible alternative or counterfactual histories. One can involve the hypothetical external viewpoint to history (as if outside of history or from “God’s viewpoint to it), to which all alternative or counterfactual histories can be granted as a class of equivalence sharing the same information (i.e. the number choices, but realized in different sequence or adding redundant ones in each branch) being similar and even mathematically isomorphic to Feynman trajectories in quantum mechanics. Particularly, a fundamental law of mathematical history, the law of least choice of the real historical pathway is deducible from the same approach. Its counterpart in physics is the well-known and confirmed law of least action as far as the quantity of action corresponds equivocally to the quantity of information or that of number elementary historical choices. (shrink)

The Universal Law of Balance: Preventing Poverty, Conflict, War, and the Misinterpretation of Religious Teachings -/- Introduction -/- Human civilization has long struggled with poverty, conflict, war, and social inequality, despite advancements in science, technology, and economic development. The root cause of these persistent problems is not simply a lack of resources but systemic imbalances caused by wrong decision-making—decisions based on false information, greed, corruption, short-term thinking, and rigid belief systems. -/- Among the most significant contributors to global imbalance (...) is religious misinterpretation and dogmatism. While the original teachings of religious founders often emphasized compassion, justice, and balance, their followers have frequently misinterpreted or distorted these teachings to justify violence, inequality, oppression, and resistance to progress. These flawed interpretations have created religious conflicts, economic injustices, and social divisions, violating the universal law of balance in nature—a principle that states that all systems must function in harmony to sustain stability and well-being. -/- If humanity had applied the universal law of balance in interpreting religious teachings, the world could have prevented not only poverty and war but also the destructive consequences of religious extremism and dogma. -/- The Role of Correct Information in Decision-Making and the Misinterpretation of Religious Teachings -/- A major reason why poverty, war, and inequality persist is because societies have made decisions based on false, incomplete, or manipulated information. This is especially true in religion, where followers often misinterpret sacred texts to serve their own interests. Instead of following the true wisdom of religious founders, many religious leaders and followers have: -/- 1. Used scripture to justify oppression and discrimination → Even though the original religious figures preached equality and compassion, followers have twisted their words to promote sexism, racism, and class divisions. -/- 2. Blocked scientific progress → Some religious groups have resisted new discoveries because they mistakenly believe these contradict their scriptures. -/- 3. Promoted violence in the name of religion → While most religious founders preached peace, their teachings have been misused to justify wars, crusades, and acts of terrorism. -/- 4. Created economic injustice → Some religious institutions accumulate wealth and power while their followers remain poor, violating the moral principles of their own faith. -/- 5. Suppressed education and critical thinking → Many religious movements have discouraged questioning even when evidence contradicts traditional beliefs. -/- If religious followers had correctly interpreted their holy books through the lens of balance, reason, and universal ethics, many historical conflicts and injustices could have been prevented. -/- How Misinterpretation of Religious Teachings Leads to Imbalances That Cause Poverty, Conflict, and War -/- 1. Economic Imbalance: Religious Dogma Justifies Wealth Inequality -/- Flawed Interpretation: Some religious followers have claimed that wealth is a sign of divine favor, allowing religious institutions and elites to accumulate extreme wealth while keeping followers poor. -/- Effect: Economic inequality leads to mass poverty and social unrest. -/- Example: The Catholic Church in medieval Europe amassed enormous wealth while peasants suffered under a feudal system, leading to revolts like the Protestant Reformation (1517). -/- True Teaching: Jesus Christ preached humility and care for the poor, yet many Christian leaders built lavish palaces and charged the poor for religious services. -/- 2. Resource Imbalance: Religious Wars Over Land and Holy Sites -/- Flawed Interpretation: Some followers believe that their religion grants them exclusive rights over certain lands, leading to violent conflicts. -/- Effect: Wars, ethnic cleansing, and mass displacement of populations. -/- Example: The Israeli-Palestinian conflict is fueled by religious claims over land, causing decades of suffering. -/- True Teaching: Prophets from both Judaism and Islam emphasized justice and peace, yet their followers fight over holy sites instead of coexisting peacefully. -/- 3. Population Imbalance: Opposition to Birth Control Causes Overpopulation -/- Flawed Interpretation: Some religious leaders claim that contraception is against God’s will, leading to uncontrolled population growth in poor countries. -/- Effect: Overpopulation strains resources, causing poverty, unemployment, and hunger. -/- Example: The Catholic Church opposed birth control in the Philippines, contributing to extreme poverty and slum overcrowding. -/- True Teaching: Jesus and Muhammad both emphasized responsibility and caring for one’s family, which would logically include planning for sustainable family sizes. -/- 4. Educational Imbalance: Religious Suppression of Knowledge Slows Progress -/- Flawed Interpretation: Some religious groups believe that questioning religious texts is sinful, preventing scientific discovery. -/- Effect: Societies remain ignorant, uneducated, and technologically behind. -/- Example: The Catholic Church banned Galileo’s heliocentric model, delaying the progress of astronomy. -/- True Teaching: The Quran and the Bible both encourage seeking knowledge, but many followers have rejected modern science. -/- 5. Religious Conflicts and Wars: Justification of Violence in the Name of God -/- Flawed Interpretation: Some extremists believe that holy war is necessary to defend their faith, leading to centuries of religious violence. -/- Effect: Millions of people killed in religious conflicts throughout history. -/- Example: The Crusades (1095-1291) were wars between Christians and Muslims over the Holy Land, causing immense suffering. -/- True Teaching: Jesus and Muhammad both taught that war should only be a last resort for self-defense, not for conquest. -/- 6. Political Imbalance: Religious Control of Governments Leads to Oppression -/- Flawed Interpretation: Some believe that governments should be ruled by religious laws, leading to oppressive theocracies. -/- Effect: Suppression of freedom, human rights violations, and authoritarian rule. -/- Example: Iran’s Islamic Revolution (1979) led to a theocratic government that limits women’s rights and free speech. -/- True Teaching: The Prophet Muhammad and Moses both acted as leaders of justice, not as dictators imposing harsh religious law. -/- 7. Labor Imbalance: Religious Justification of Slavery and Exploitation -/- Flawed Interpretation: Some religious texts were misused to justify slavery and forced labor. -/- Effect: Exploitation, generational poverty, and racial oppression. -/- Example: The Atlantic slave trade was justified using Christian teachings, keeping millions in brutal conditions. -/- True Teaching: Many religious leaders, including Moses, fought against oppression, yet their followers used scripture to do the opposite. -/- How the Universal Law of Balance Could Have Prevented Religious Misinterpretation and Its Consequences -/- If humanity had applied the universal law of balance, societies would have: -/- 1. Interpreted religious texts through reason, ethics, and balance instead of blind obedience. -/- 2. Separated religious teachings from governance and law to ensure fairness for all. -/- 3. Prioritized education and scientific knowledge while respecting religious faith. -/- 4. Prevented religious wars by promoting tolerance and coexistence. -/- 5. Encouraged responsible population planning instead of strict opposition to contraception. -/- 6. Fought against economic and social inequality instead of justifying it through religion. -/- Conclusion -/- Poverty, war, and inequality are not caused by religion itself, but by the flawed interpretation of religious teachings by followers. Had humanity followed the universal law of balance, religious principles would have been applied with wisdom, reason, and fairness, creating a world with economic justice, scientific progress, and peaceful coexistence. The past cannot be changed, but the future can still be reshaped by prioritizing truth, reason, and balance. Only by rejecting dogmatic extremism and restoring balance can we create a world free from poverty, conflict, and oppression. -/- . (shrink)

The Universal Balance Index: A Dynamic Equilibrium Governed by Three Foundational Laws and Tolerance Limits -/- Introduction -/- Throughout history, human societies, economies, and the environment have struggled to maintain balance. Decision-making, whether at an individual or collective level, often fluctuates between rationality and emotion, sustainability and exploitation, or fairness and inequality. -/- To address these challenges, the Universal Balance Index (UBI) provides a structured framework for assessing and maintaining equilibrium across various systems. Unlike rigid stability, the (...) UBI follows a dynamic equilibrium model, allowing for natural fluctuations within high and low tolerance limits. When these limits are exceeded, the system becomes unstable, leading to imbalance and potential collapse. -/- A major factor that disturbs balance is the misuse of negative emotions—such as fear, hatred, envy, and panic—which disrupt rational decision-making and lead to conflict, division, and instability. In contrast, positive emotions—such as compassion, trust, empathy, and hope—help stabilize and sustain both individual and collective systems. -/- At the core of the UBI are three foundational laws, which govern all decision-making and behavioral patterns in human and natural systems: -/- 1. The Universal Law of Balance in Nature – All systems must operate within a dynamic equilibrium to sustain stability and prevent collapse. -/- 2. The Universal Feedback Loop Mechanism – Every system receives continuous feedback that allows for self-correction and adaptation to maintain balance within high and low tolerance limits. -/- 3. The Error-Free System – A system guided by 99% correct knowledge and rational decision-making minimizes errors, preventing catastrophic failures and maintaining stability. -/- These three laws define the boundaries of balance, ensuring that individuals, societies, economies, and ecosystems remain self-regulating and resilient within their tolerance limits. -/- The Three Foundational Laws and Their Role in Balance -/- The Universal Balance Index functions based on the three laws that govern all natural and human systems, operating within high and low tolerance limits. -/- 1. The Universal Law of Balance in Nature -/- This law states that all systems—biological, psychological, societal, and environmental—must maintain a state of dynamic equilibrium. -/- Every decision, action, or process must align with the natural balance of the system to prevent instability. -/- When external influences push a system beyond its high or low tolerance limits, correction is required to restore equilibrium. -/- High Tolerance Limit (HTL): A system that grows too fast or operates beyond sustainable capacity will enter a state of overextension, leading to collapse or depletion. Low Tolerance Limit (LTL): A system that lacks movement, adaptation, or growth will stagnate, leading to inefficiency, weakness, and eventual failure. -/- ???? Example: If an economy grows too fast without sustainability, it creates an unstable financial bubble (exceeding HTL). If it stagnates due to lack of investment and innovation, it leads to poverty and crisis (falling below LTL). -/- 2. The Universal Feedback Loop Mechanism -/- Every system operates through a continuous feedback loop—adjusting itself based on the outcomes of previous actions. -/- Positive Feedback: If left unchecked, amplifies deviations beyond high tolerance limits, causing instability. -/- Negative Feedback: Helps regulate changes, maintaining the system within tolerance limits. -/- High Tolerance Limit (HTL): Excessive positive feedback leads to runaway effects, where problems escalate rapidly, causing economic crashes, social unrest, or environmental disasters. Low Tolerance Limit (LTL): If a system ignores feedback or resists adaptation, it becomes rigid, outdated, and nonfunctional. -/- ???? Example: A society that spreads misinformation and black propaganda enters a positive feedback loop of division and chaos, moving toward collapse (exceeding HTL). A society that ignores social justice movements or emerging threats becomes stagnant and regressive, weakening over time (falling below LTL). -/- 3. The Error-Free System: The Role of 99% Correct Knowledge -/- A balanced system operates with minimal errors by relying on verified, rational, and accurate information. -/- False beliefs, speculation, and black propaganda push systems into imbalance by introducing errors and distortions into decision-making. -/- A system operating with 99% correct knowledge remains stable because errors are minimized and self-corrected. -/- High Tolerance Limit (HTL): Excessive reliance on a single source of knowledge without questioning can lead to intellectual rigidity and dogma, limiting progress. Low Tolerance Limit (LTL): A system that is dominated by misinformation, speculation, and emotional manipulation will fall into chaos and collapse. -/- ???? Example: A government that makes economic or environmental policies based on speculation and emotional bias creates long-term instability (falling below LTL). A government that uses scientific data, historical patterns, and logical analysis ensures sustainable, stable decision-making (staying within UBI tolerance limits). -/- The Role of Emotions in Balance and Imbalance -/- The Universal Balance Index is significantly affected by the type of emotions driving decision-making. -/- Negative Emotions That Disrupt Balance -/- Negative emotions, when exploited or uncontrolled, create imbalance and instability. -/- Fear: Leads to panic, irrational decisions, and submission to control. -/- Hatred: Creates division, conflict, and destruction. -/- Envy: Fuels resentment, excessive competition, and social injustice. -/- Anger: Drives violence, impulsivity, and self-destruction. -/- High Tolerance Limit (HTL): If negative emotions are intensified beyond the tolerance limit, they create widespread fear, paranoia, and mass hysteria. Low Tolerance Limit (LTL): If emotions are suppressed entirely, the system loses human connection, empathy, and creativity. -/- Positive Emotions That Restore and Maintain Balance -/- In contrast, positive emotions strengthen balance and resilience in individuals and societies. -/- Compassion: Encourages cooperation and ethical leadership. -/- Trust: Strengthens social contracts, economic stability, and governance. -/- Empathy: Reduces conflict and promotes justice. -/- Hope: Inspires innovation and adaptation. -/- High Tolerance Limit (HTL): If trust and empathy exceed the balance limit, it can lead to blind optimism and exploitation by dishonest individuals. Low Tolerance Limit (LTL): If a society lacks compassion and trust, it becomes divided, inefficient, and vulnerable to corruption. -/- Conclusion -/- The Universal Balance Index (UBI) is a powerful tool for understanding and maintaining stability across all human and natural systems. The three foundational laws—the Universal Law of Balance in Nature, the Universal Feedback Loop Mechanism, and the Error-Free System—ensure that systems remain self-regulating, adaptable, and resilient. -/- However, balance can only be achieved if systems operate within their high and low tolerance limits. When false beliefs, black propaganda, and negative emotions push a system beyond its limits, it enters a state of instability and collapse. Conversely, when a system functions with 99% correct knowledge, positive emotions, and adaptive feedback, it remains stable, progressive, and sustainable. -/- By applying the Universal Balance Index, individuals, societies, and leaders can ensure that progress is sustainable, governance is just, economies are stable, and nature is preserved—all within the limits defined by the universal laws of balance. -/- . (shrink)

This is the first chapter of Mark Julyan's 'History of the Heavens' which, as a whole, focuses on the many different interpretational problems that emerge within the controversial and previously unavailable appendix to Kant's 'Universal Natural History and Theory of the Heavens'. The first chapter makes the contention that we should interpret J.L. Austin's curious and otherwise eccentric capitalization of the font in the word KANT (twice on pp.2-3) of his 'How to do Things with Words' (1962), (...) through pp.13-14 of the 'Elementum: eine Vorarbeit zum Griechischen und Lateinischen Thesaurus' of Hermann Diels (1899), where Diels describes the Thesaurus of the font based on Aristotle's description of ancient atomism (twice in the Metaphysics and Gen et Corr). This, alongside a play on the words of the name Bernard de Fontenelle and the provocative nature of Austin's obviously false statements regarding Kant, suggest he had seen Kant's astonishingly scandalous opening statement to the appendix; and that he was making a cryptic, but nonetheless fairly tangible reference to it, by means of showing us How To Do Things With Words by embodying a witticism ass encryption, an instance of his theory into his text. (shrink)

The Universal Law of Balance: The Key to Understanding Free Will and Human Decision-Making -/- For centuries, the concept of free will has remained an unsolved mystery. Philosophers, scientists, and theologians have debated whether human beings truly have the power to make independent choices or whether their decisions are predetermined by external forces. Despite these discussions, no universally accepted solution has emerged—until now. -/- The key to solving the problem of free will lies in recognizing that all decision-making follows (...) a fundamental natural law: the Universal Law of Balance. This law governs not only the physical world but also human consciousness and social systems. By understanding how balance shapes our thoughts, choices, and actions, we can eliminate confusion about free will and create a more rational, stable, and just society. -/- Understanding the Universal Law of Balance -/- The Universal Law of Balance states that everything in nature operates within a dynamic equilibrium. Whether we look at ecosystems, physics, economics, or psychology, balance is the governing principle that maintains stability and prevents collapse. -/- In Nature: Ecosystems regulate themselves. If one species becomes too dominant, natural mechanisms restore balance. -/- In Physics: Newton’s Third Law states that every action has an equal and opposite reaction, demonstrating balance in forces. -/- In Economics: Markets function based on supply and demand—imbalances lead to inflation, recession, or economic crashes. -/- In Human Behavior: Emotional states fluctuate based on internal and external conditions, always seeking equilibrium. -/- These examples show that balance is not just a concept—it is an inescapable law of existence. Human thought and decision-making are no exception. -/- How the Law of Balance Governs Free Will -/- Many people believe that free will means making choices completely free of external influence. However, this is a misconception. Every decision a person makes is a response to an imbalance—whether it is a biological need (hunger leading to eating), a social pressure (conforming to norms), or an emotional reaction (seeking comfort when sad). -/- Thus, free will is not absolute but operates within the constraints of balance. Instead of making completely random choices, the human mind is constantly processing feedback from the internal self (thoughts, emotions, desires) and the external world (society, culture, circumstances). Every action is a means of restoring, maintaining, or disrupting balance. -/- For example: -/- A government that ignores economic inequality will face social unrest as balance is naturally restored through protests or revolution. -/- A person who overworks without rest will experience burnout, forcing them to slow down. -/- A company that prioritizes profit over sustainability will eventually face economic collapse due to resource depletion. -/- The Universal Formula reveals that decision-making is not random or purely independent—it follows the patterns of natural balance. -/- Why Ignoring Balance Leads to Crisis -/- Throughout history, civilizations have risen and fallen based on whether they understood and applied the principles of balance. Societies that pursued unregulated expansion, wealth concentration, or environmental exploitation eventually collapsed due to the inevitable consequences of imbalance. -/- Today, many global crises—from economic inequality to climate change—are the result of decisions that violate natural balance. Political systems that concentrate power, financial models based on infinite growth, and extreme ideological conflicts all stem from a failure to recognize that balance is necessary for long-term stability. -/- By understanding and applying the Universal Formula, individuals and leaders can prevent crises before they occur. Instead of reacting to problems after they arise, societies can use balance-based decision-making to anticipate and correct imbalances proactively. -/- Applying the Universal Formula in Education, Leadership, and Society -/- If the Universal Law of Balance is truly the foundation of decision-making, it must be integrated into education, governance, and social systems. -/- 1. Education Reform: Schools should teach students how all subjects are interconnected through balance—whether in science, economics, or ethics. Instead of memorization, students should learn systems thinking and how to apply balance-based reasoning in real-world scenarios. -/- 2. Leadership and Governance: Governments should create dynamic policies that adjust based on real-time feedback, preventing economic, political, and environmental instability. Leaders should be trained to make decisions based on natural equilibrium rather than ideology or short-term interests. -/- 3. Personal and Social Development: Individuals should apply balance-based decision-making in relationships, career choices, and daily life. Recognizing that emotions, actions, and social interactions all function as feedback loops can help people make more rational, stable, and fulfilling choices. -/- The Path Forward: A Balanced Future -/- The Universal Formula is not just a philosophical idea—it is a practical tool that can transform human decision-making at all levels. If individuals and societies embrace this knowledge, the future will be more stable, just, and sustainable. If balance continues to be ignored, crises will persist. -/- The time has come for a new way of thinking, one that moves beyond outdated debates about free will and embraces the fundamental truth of balance. Understanding this principle is not just an intellectual exercise—it is the key to shaping the future of humanity. -/- The question is no longer whether this knowledge is correct—the question is: Will humanity recognize and apply it before it is too late? -/- . (shrink)

ABSTRACT: In its strongest unqualified form, the principle of wholistic reference is that in any given discourse, each proposition refers to the whole universe of that discourse, regardless of how limited the referents of its non-logical or content terms. According to this principle every proposition of number theory, even an equation such as "5 + 7 = 12", refers not only to the individual numbers that it happens to mention but to the whole universe of numbers. This principle, its (...) class='Hi'>history, and its relevance to some of Oswaldo Chateaubriand's work are discussed in my 2004 paper "The Principle of Wholistic Reference" in Essays on Chateaubriand's "Logical Forms". In Chateaubriand's réplica (reply), which is printed with my paper, he raised several important additional issues including the three I focus on in this tréplica (reply to his reply): truth-values, universes of discourse, and formal ontology. This paper is self-contained: it is not necessary to have read the above-mentioned works. The principle of wholistic reference (PWR) was first put forth by George Boole in 1847 when he espoused a monistic fixed-universe viewpoint similar to the one Frege and Russell espoused throughout their careers. Later, Boole elaborated PWR in 1854 from the pluralistic multiple-universes perspective. (shrink)

Although Nicholas of Cusa occasionally discussed how the universe must be understood as the unfolding of the absolutely infinite in time, he left open questions about any distinction between natural time and historical time, how either notion of time might depend upon the nature of divine providence, and how his understanding of divine providence relates to other traditional philosophical views. From texts in which Cusanus discussed these questions, this paper will attempt to make explicit how Cusanus understood divine providence. The (...) paper will also discuss how Nicholas of Cusa’s view of the question of providence might shed light on Renaissance philosophy’s contribution in the historical transition in Western philosophy from an overtly theological or eschatological understanding of historical time to a secularized or naturalized philosophy of history. (shrink)

Cultural epidemiology is a theoretical framework that enables historical studies to be informed by cognitive science. It incorporates insights from evolutionary psychology (viz. cultural evolution is constrained by universal properties of the human cognitive apparatus that result from biological evolution) and from Darwinian models of cultural evolution (viz. population thinking: cultural phenomena are distributions of resembling items among a community and its habitat). Its research program includes the study of the multiple cognitive mechanisms that cause the distribution, on a (...) cultural scale, of representations and material cultural items. By a detailed analysis of the social cognitive causal chain that occurred in the past, one can find out – and specify – which are the factors of attraction that account for cultural stability as well as historical cultural change. After reviewing recent research and developments in cognitive history, I present the concept of cultural attractor and explain why cultural attractors are historically variable. In doing so, I emphasize the role of historically constituted cognitive mechanisms, which account for much of historical cultural developments. I argue that the framework of cultural epidemiology can better account for these important historical phenomena than either evolutionary psychology accounts of culture or dual inheritance theory. I conclude that describing and explaining the history of cultural attractors is a good research goal for historians. (shrink)

This paper focuses on an underexplored challenge in infinite ethics. On realistic assumptions, if our universe is infinite, every nomologically possible history is actual and nothing we ever do makes a difference to the moral quality of the world as a whole. Call this thought Every History. This paper unpacks Every History and explores some of its ethical implications. Specifically, I argue that if Every History is true and the universe turns out to be infinite (1) (...) our lives are globally insignificant, (2) moral principles enjoining the promotion of value need to be given an appropriately scope-restricted interpretation, and (3) impersonal consequentialism faces a serious challenge. (shrink)

Global studies can be made not only with respect to the humans who inhabit the Earth, they can well be done with respect to biological and abiotic systems of our planet. Such an approach opens wide horizons for the modern university education as it helps to form a global view of various processes. However, we can also ask ourselves whether the limits of our studies can be moved further. Would not it be useful for the students to understand the evolution (...) of our planet within the context of the evolution of our Universe? The need to see this process of development holistically, in its origins and growing complexity, is fundamental to what drives not only science but the human imagination. This shared vision of the grand narrative is one of the most effective ways to conceptualize and integrate our growing knowledge of the Universe, society, and human thought. Note that the respective discipline already exists and it has been developing quite successfully for more than three decades; it is denotes as Big History. (shrink)

The concept of antinatalism is now becoming popular on the Internet. Many online newspaper articles deal with this topic, and numerous academic papers on antinatalism have been published over the past ten years in the fields of philosophy and ethics. The word “antinatalism” was first used in the current meaning in 2006, when the two books that justify the universal negation of procreation were published: one by David Benatar and the other by Théophile de Giraud. However, we can find (...) various prototypes of antinatalistic thoughts in ancient Greece, ancient India, and modern Europe. You might recall the name Schopenhauer. In this paper, I briefly summarize the history of antinatalistic thoughts and propose a set of categories on antinatalism and related thoughts. (shrink)

The ‘Warsaw School of History of Ideas’ is the name given to a ‘revisionist think tank’ which was led by the historian Bronisław Baczko from 1956 to 1968 in Communist Poland. This group reunited scholars like Leszek Kołakowski or Krzysztof Pomian around questions related to political believes, theological conceptions or utopian thought. Expelled from the University, B. Baczko left Poland and seek shelter in Geneva where he became a Professor of history of Ideas and historiography. In his new (...) home, he developed an original vision on Enlightenment and the French Revolution. (shrink)

Introduction. Higher education plays a particularly important role in the development of a country. The goal of the article is to describe the development of concepts about education in general and higher education in particular to explain the role of education in social life. Humboldt sees higher education as a process toward freedom and the search for true truth. Humboldt's philosophy of higher education is an indispensable requirement in the context of people struggling to escape the influence of the state (...) and church forces. The purpose is to find out the content and principles of higher education, especially meaningful suggestions for building an autonomous education in Vietnam today. Materials and Methods. The article uses materialist dialectic to analyze Humboldt's philosophy of higher education. In addition, the article also uses methods of analysis, synthesis, comparison and contrast to clarify views on education in the history of human thought from ancient, medieval, modern and modern times, from which to draw the basic contents and principles in the philosophy of higher education of Humboldt. Results and Discussion. Humboldt is the founder of the University of Berlin - known as the mother of modern universities. It is a new university model based on the philosophy of upholding freedom in learning and teaching, upholding the scientific spirit to seek and discover the truth, and at the same time, combining teaching with scientific research. His liberal education philosophy has contributed to affirming the strength and position of universities. He criticized state intervention in university institutions. Based on the anthropological foundation of emphasizing human diversity, Humboldt's higher education philosophy is truly liberating when it comes to bold views. Humboldt believes that a university is a pure place of science and research, so it is not influenced by any outside force, even from the state. A university is where academic freedom, scientific freedom and other autonomy are guaranteed so that the institution can run smoothly. Universities must have unity between research and teaching. However, Humboldt's philosophy of higher education still contains many issues that need to be considered thoroughly. Specifically, the promotion of internal self-determination requires financial autonomy while the state's investment capital in universities is still quite large; Calling for education to be privatized is still inadequate. The elitist spirit in the Humboldt model is no longer fully relevant in the context of a market economy that tends to lead to the pursuit of targets, which are often related to quality. Practical significance. Humboldt's liberal philosophy of higher education has a strong influence, dominates and becomes a reality in many countries with advanced education. For Vietnam, Humboldt's higher education philosophy is a meaningful suggestion to build an autonomous education under the country's socio-historical conditions. (shrink)

Science lies at the intersection of ideas and society, at the heart of the modern human experience. The study of past science should therefore be central to our humanistic attempt to know ourselves. Nevertheless, past science is not studied as an integral whole, but from two very different and divergent perspectives: the intellectual history of science, which focuses on the development of ideas and arguments, and the social history of science, which focuses on the development of science as (...) a social undertaking within its broader contexts. There is almost universal agreement that this bifurcation of the field is lamentable, and nearly universal disagreement about where, exactly, the problem lies. In order to identify the difficulty, this paper examines the institutional histories and disciplinary philosophies that have constituted the study of past science. I argue that science history, eventually allied itself with either History or Philosophy in order to find institutional support, thereby suffering the artificial imposition of the disciplinary prejudices of its allied fields, which lead science historians to adopt either the intellectual or the social perspective. Science history must reconcile its distinctions on its own terms, as an integrated unity with its own disciplinary bounds, and apart from History and Philosophy. As a catalyst for rapprochement, the historical and philosophical examination also yields a mapping of the field of science history that can be used to locate the problematic divisions in present scholarship and to draw new disciplinary bounds. (shrink)

Throughout history, oppressors have used multiple forms of violence to impose their own logic on the human universe they oppress. One such form is epistemic violence, which is based on the monopoly control of truth and the hijacking of universality. Those who apply this violence seek to convince everyone of the absolute character of their supposed truths, of the quasi-natural universality of their ways of thinking, of living, of organizing socially. Truth and universality are ineludible objects in dispute between (...) conservative and emancipating forces. The scenario of this complaint today reaches global dimensions. Life itself is at stake. It is obvious that, without an undermining of oppressive truths and predatory particularisms dressed-up as universalities, social emancipation is not feasible. It is also not possible to conserve life. Unlimited growth, the permanent trend towards wealth accumulation, the pursuit at all costs of profit, make capital increasingly incompatible with life. False truths, such as the inevitable centrality of the market and the natural character of capitalism, must be dismantled. Following the logical-deductive method, this work aims to speak critically of the truth, but not denying its existence. This work speaks critically of truth, but does not negate its existence. Attempts are made to uncover the social conditions of the possibility of truth. It seeks to describe how truth can and should exist, if it aspires to be free and decolonized within a social paradigm such as Our America. (shrink)

This is a greatly expanded version of my article "Anarchism and the Beats," which was published in the book, The Philosophy of the Beats, by the University Press of Kentucky in 2012. It is both an historical and a philosophical analysis of the postwar American counterculture. It charts the historical origins of the postwar American counterculture from the anarchists and romantic poets of the early nineteenth century to a complex network of beat poets and pacifist anarchists in the early decades (...) after World War II. The beat poets understood themselves to be religious prophets of a new form of liberated consciousness. Poetry was both a means to achieve this new form of consciousness and a means to express that consciousness once it was achieved by other means including travel, psychedelic drugs, sex or meditation. The transformation of consciousness sought by the beats was therefore primarily religious in nature, not political or ideological. However, that does not mean that the beats believed that the transformation of consciousness they sought had no political or social implications. On the contrary, the beats were almost all anarchists. It merely means that, for them, political ideology follows consciousness, not the reverse. (shrink)

This study examines the relationship between Japanese archaeology and natural science through a quantitative analysis of the two most authoritative archaeological journals and two other relevant journals in Japan. First, although previous studies have emphasized the impact of the Department of Anthropology at the University of Tokyo on the scientific aspects of Japanese archaeology, results of the present study suggest that its impact has been more limited than previously assumed. Second, while previous studies claimed that research funding by the Japanese (...) government from the latter half of the 1970s was an important factor in developing the scientific aspects of Japanese archaeology, the present study shows a result inconsistent with the claim. Finally, although I admit that the previous studies have properly captured some aspects of the relationship between Japanese archaeology and science, I conclude that we should look at the broader array of contributors to the relationship between Japanese archaeology and natural science. (shrink)