This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran (...) Andujar, Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the (...) presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience, minority confessions, and official religion. Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands. (shrink)

In this paper, we try to show that the existing Spanish secular model should be defined in terms of collaboration. Religious freedom is interpreted by Spanish judges in a Catholic framework, as an implementation of the Second Vatican Council's Declarations and Constitutions. In this sense, the Catholic Church has managed to impose its authority through privileged agreements with the Spanish State. _Keywords:_ religious freedom, secularism, Spain, religious law.

In this article I give a unified account of three phenomena: bullshit, pseudoscience and pseudophilosophy. My aims are partly conceptual, partly evaluative. Drawing on Harry Frankfurt's seminal analysis of bullshit, I give an account of the three phenomena and of how they are related, and I use this account to explain what is bad about all three. More specifically, I argue that what is defective about pseudoscience and pseudophilosophy is precisely that they are special cases of bullshit. Apart from raising (...) interesting philosophical issues, gaining a clearer understanding of these phenomena is also of practical importance, in that it bears on how best to tackle the threat that they pose. (shrink)

The distinction between the body schema and the body image has become the stock in trade of much recent work in cognitive neuroscience and philosophy. Yet little is known about the interactions between these two types of body representations. We need to account not only for their dissociations in rare cases, but also for their convergence most of the time. Indeed in our everyday life the body we perceive does not conflict with the body we act with. Are the body (...) image and the body schema then somehow reshaping each other or are they relatively independent and do they only happen to be congruent? On the basis of the study of bodily hallucinations, we consider which model can best account for the body schema/body image interactions. (shrink)

Borges has a rare ability to put wild ideas into detective stories with reporting style. At least that is the impression that we got on his short stories. In particular, one of his short story is worthnoting: Tlon, Uqbar, Orbis Tertius. The story told us about a mysterious country called Uqbar, in apparently an unofficial reprint of Encyclopedia Britannica. It also tells about Tlon, a mysterious planet, created purely by imaginative minds. While this story clearly criticizes Berkeley view and may (...) be not related to our daily reality, a reinterpretation of this story leads us to a long standing discourse in the philosophy of science: to how extent the entire modern physics follow such a Berkeley-antirealism tendency? This paper is intended to bring this subject into our attention. We will also discuss shortly on antirealism in certain trends in theoretical physics and cosmology. (shrink)

For most interpreters of the philosopher from Rotterdam, his political doctrine is solely a consequence of his religious and moral doctrines, and so an image of Bayle as a political philosopher is not usually presented. To my mind, however, only by analyzing his political doctrine can the extent of his religious proposal be understood. In this article, I intend to show that both the Baylean criticism of popular sovereignty and his rejection of the right of resistance are analyses that are (...) indissociable from the Baylean doctrine of tolerance. The protection of individual freedom of conscience and the defense of a multi-confessional state model, tolerant regarding religious minorities, can only be articulated as historical reality if they rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. (shrink)

Contents I Introduction II Subalternation and Theology III Theology and Dogmatic Declarations IV The Mixed Principles of Theology V Virtual Revelation: The Unity of Theology VI Theology as a Natural Science VII Theology’s Certitude VIII Conclusion Notes Bibliography All the contents are fully attributable to the author, Doctor Victor Salas. Should you wish to get this text republished, get in touch with the author or the editorial committee of the Studia Poinsotiana. Insofar as possible, we will be happy to (...) broker your contact. (shrink)

In this article, we will analyze the redefinition that Hobbes applies to the essential elements of Protestant biblical hermeneutics in the Leviathan. Establishing who is the authorized interpreter, defining the rules for conducting a proper exegesis, and determining the content that results from both tasks, is of utmost importance. The answers to these three questions lay the foundation for a new relationship between civil and ecclesiastical power and fully immerse Hobbes in the theological-political discussion of the 17th century.

This paper will defend the claim that, under certain circumstances, the material vehicles responsible for an agent’s conscious experience can be partly constituted by processes outside the agent’s body. In other words, the consciousness of the agent can extend. This claim will be supported by the Extended Mind Thesis (EMT) example of the artist and their sketchpad (Clark 2001, 2003). It will be argued that if this example is one of EMT, then this example also supports an argument for consciousness (...) extension. Clark (2009) rejects claims of consciousness extension. This paper will challenge Clark and argue that he fails to show that the material vehicles responsible for consciousness must be internal to the agent. (shrink)

Arguments attempting to debunk moral beliefs, by showing they are unjustified, have tended to be global, targeting all moral beliefs or a large set of them. Popular debunking arguments point to various factors purportedly influencing moral beliefs, from evolutionary pressures, to automatic and emotionally-driven processes, to framing effects. We show that these sweeping arguments face a debunker’s dilemma: either the relevant factor is not a main basis for belief or it does not render the relevant beliefs unjustified. Empirical debunking arguments (...) in ethics can avoid this predicament, but only if they are refocused on highly selective classes of moral belief. Experimental data can combine with familiar consistency reasoning to reveal that like cases are not being treated alike. Selective debunking arguments are unlikely to yield sweeping sceptical conclusions, but they can lead to rational moral change. (shrink)

Since the publication of Clark and Chalmers' Extended Mind paper, the central claims of that paper, viz. the thesis that cognitive processes and cognitive or mental states extend beyond the brain and body, have been vigorously debated within philosophy of mind and philosophy of cognitive science. Both defenders and detractors of these claims have since marshalled an impressive battery of arguments for and against “active externalism.” However, despite the amount of philosophical energy expended, this debate remains far from settled. We (...) argue that this debate can be understood as answering two metaphysical questions. Yet prominent voices within the debate have assumed that there is a tight relationship between these two questions such that one question can be answered via the other. We defend an alternative ‘wide’ view, whereby mentality is understood as constituted by wide social and cultural factors. Our wide view entails that the two metaphysical questions are separate and should be kept distinct. This suggests that active externalism as understood by prominent voices within that debate requires dissolution, rather than solution. However, if the debate were instead understood as only focusing on the second of the two questions, then there could be a possible future for this debate. (shrink)

Can reasoning improve moral judgments and lead to moral progress? Pessimistic answers to this question are often based on caricatures of reasoning, weak scientific evidence, and flawed interpretations of solid evidence. In support of optimism, we discuss three forms of moral reasoning (principle reasoning, consistency reasoning, and social proof) that can spur progressive changes in attitudes and behavior on a variety of issues, such as charitable giving, gay rights, and meat consumption. We conclude that moral reasoning, particularly when embedded in (...) social networks with mutual trust and respect, is integral to moral progress. (shrink)

I argue that people are sometimes justified in participating in unjust wars. I consider a range of reasons why war might be unjust, including the cause which it is fought for, whether it is proportionate, and whether it wrongly uses resources that could help others in dire need. These considerations sometimes make fighting in the war unjust, but sometimes not. In developing these claims, I focus especially on the 2003 Iraq war.

Sensorimotor Theory is the claim that it is our practical know-how of the relations between our environments and us that gives our environmental interactions their experiential qualities. Yet why should such interactions involve or be accompanied by experience? This is the ‘absolute’ gap question. Some proponents of SMT answer this question by arguing that our interactions with an environment involve experience when we cognitively access those interactions. In this paper, I aim to persuade proponents of SMT to accept the following (...) three claims. First, that appeals to cognitive access fail to answer the absolute gap question. Second, that SMT can be read in a way that rejects the gap question. Third, that if proponents of SMT are prepared to read SMT in a way that rejects the absolute gap question, then they can also reject the claim that cognitive access is needed to explain experience. (shrink)

Durante siglos, se consideró un deber del buen cristiano obligar, a todos los hombres a entrar en el seno de la Iglesia, puesto que de ello dependía su salvación eterna. Esta doctrina presupone que existe una nítida diferencia entre verdad religiosa y error. Para Bayle, sin embargo, la creencia religiosa solo puede aspirar a convertirse en una verdad putativa, sustentada en la convicción subjetiva del fiel, concepción que le permite desdibujar el propio concepto de herejía y criticar las persecuciones religiosas (...) de su tiempo. (shrink)

Non-naturalists about normativity hold that there are instantiable normative properties which are metaphysically discontinuous with natural properties. One of the central challenges to non-naturalism is how to reconcile this discontinuity with the supervenience of the normative on the natural. Drawing on J. L. Mackie’s seminal but highly compressed discussion in Ethics: Inventing Right and Wrong, this paper argues that the supervenience challenge as usually conceived is merely a symptom of a more fundamental challenge in the vicinity.

This article analyzes the view of evolutionary theory as a theory of forces. The analogy with Newtonian mechanics has been challenged due to the alleged mismatch between drift and the other evolutionary forces. Since genetic drift has no direction several authors tried to protect its status as a force: denying its lack of directionality, extending the notion of force and looking for a force in physics which also lacks of direction. I analyse these approaches, and although this strategy finally succeeds, (...) this discussion overlooks the crucial point on the debate between causalists and statisticalists: the causal status of evolutionary theory. (shrink)

In this article, I discuss the Protestant contribution to the modern concept of autonomy on the basis of an analysis of John Calvin's moral theology. I show that Calvin affirms our incapacity to know and want what is morally good, as expressed by natural law. Such incapacity is compensated for by the biblical mandates that, according to Calvin, should be incorporated into the positive legislation of Christian republics. In view of all this, I conclude that Calvin is far from the (...) Kantian idea of autonomy which defines our Modernity. (shrink)

A core tenet of metanormative non-naturalism is that genuine or robust normativity—i.e., the kind of normativity that is characteristic of moral requirements, and perhaps also of prudential, epistemic and even aesthetic requirements—is metaphysically special in a way that rules out naturalist analyses or reductions; on the non-naturalist view, the normative is sui generis and metaphysically discontinuous with the natural. Non-naturalists agree, however, that the normative is modally as well as explanatorily dependent on the natural. These two commitments—discontinuity and dependence—at least (...) initially pull in opposite directions, and one of the central challenges to non-naturalism is how to reconcile them. In this paper I spell out the most pressing version of this discontinuity problem, as I propose to call it, and I go on to offer a novel solution. Drawing on the ideology of reasons-firstism, I formulate an account of normative explanation which reconciles the two commitments, and I argue that competing accounts either do not solve the problem or are implausible on independent grounds. (shrink)

J. L. Mackie famously argued that a commitment to non-existent objective values permeates ordinary moral thought and discourse. According to a standard interpretation, Mackie construed this commitment as a universal and indeed essential feature of moral judgments. In this paper I argue that we should rather ascribe to Mackie a form of semantic pluralism, according to which not all moral judgments involve the commitment to objective values. This interpretation not only makes better sense of what Mackie actually says, but also (...) renders his error theory immune to a powerful objection. (shrink)

Extended mind remains a provocative approach to cognition and mentality. However, both those for and against this approach have tacitly accepted that cognition or mentality can be understood in terms of those sub personal processes ongoing during some task. I label this a process view of cognition (PV). Using Wittgenstein’s philosophical approach, I argue that proponents of extended mind should reject PV and instead endorse a ‘wide view’ of mentality. This wide view clarifies why the hypothesis of extended mind (HEM) (...) is incoherent. However, this view also indicates why the hypothesis of extended cognition (HEC) could be true. (shrink)

Freedom as a natural right, the importance of consent, defending the idea that government should be in the hands of the most virtuous and reflective citizens, denouncing patronage, the need to link individual and political freedom ? These are some of the characteristics of La Boétie's doctrine that I believe place him within the tradition that Quentin Skinner calls the neo-Roman conception of civil liberty. Of course, La Boétie did not write a positive defence of the rule of law, as (...) Livy did in his History of Rome and as the English republicans do, but the Discourse can easily be read as a legal plea condemning absolute monarchy and any kind of arbitrary regime. (shrink)

While the Academic sceptics followed the plausible as a criterion of truth and guided their practice by a doxastic norm, so thinking that agential performances are actions for which the agent assumes responsibility, the Pyrrhonists did not accept rational belief-management, dispensing with judgment in empirical matters. In this sense, the Pyrrhonian Sceptic described himself as not acting in any robust sense of the notion, or as ‘acting’ out of sub-personal and social mechanisms. The important point is that the Pyrrhonian advocacy (...) of a minimal conception of ‘belief’ was motivated by ethical concerns: avoiding any sort of commitment, he attempted to preserve his peace of mind. In this article, I argue for a Cartesian model of rational guidance that, in line with some current versions of an agential virtue epistemology, does involve judgment and risk, and thus which is true both to our rational constitution and to our finite and fallible nature. Insofar as epistemic humility is a virtue of rational agents that recognise the limits of their judgments, Pyrrhonian scepticism, and a fortiori any variety of naturalism, is unable to accommodate this virtue. This means that, in contrast to the Cartesian model, the Pyrrhonist does not provide a satisfactory answer to the problem of cognitive disintegration. The Pyrrhonist thus becomes a social rebel, one that violates the norm of serious personal assent that enables the flourishing of a collaborative and social species which depends on agents that, however fallible, are accountable for their actions and judgments. (shrink)

It is usually assumed that political modernity and the reformation go hand in hand. Authors such as Hegel, Tocqueville, Jellinek or Martha Nussbaum find in the protestant reformation the origin of ideas such as political freedom or freedom of conscience. In this paper, I will try to analyze the relationship between these two concepts in two fundamental characters in the Calvinist tradition. John Calvin, its founding father, on the one hand, and, on the other, Pierre Bayle, the Rotterdam philosopher who (...) pushed Calvinism to its most heterodox forms in the XVII century. I will show how they both understand the interpretation of the Bible and the political arrangements that they defended for their close context. (shrink)

The topic I address in this paper is whether the independence of Church and State brought about by the Lutheran Reformation tantamounted to the secularisation of the latter. Taking into account two recent essays by Harold Berman and John Witte on the Lutheran contribution to the Western legal tradition, I argue that Luther’s criticism of the catholic doctrine of Papal power came hand in hand with a theologization of the foundations of the authority of the State, which is difficult to (...) deem «secular». (shrink)

following Spinoza an, somewhat, Locke, trough a luminous path of a unique philosophical adventure.

In a new paper in recent issue of this journal (PSTJ), Prof. M. Pitkanen describes a solar system model inspired by spiral galaxies. While we appreciate his new approach, we find it lacks substantial discussion on the nature of vortices and chirality in galaxy. Therefore we submit a viewpoint that Gross-Pitaevskii model can be a more complete description of both solar system and also spiral galaxies, especially taking into account the nature of chirality and vortices in galaxies. In this article, (...) we also hope to bring out some correspondence among existing models, so we discuss shortly: the topological vortice approach, Burgers equation in the light of KAM theory, and the Cantorian Navier-Stokes approach. Of course, this short article is far from being complete. We hope further investigation can be done around this line of approach. Aim of this paper: With this article, we hope to begin a healthy dialogue with Prof. M. Pitkanen, especially on his solar system model, since we also believe that he also support “evidence-based physics.” Limitation: In this paper we only discuss Pitkanen’s solar system model, we don’t discuss his other papers in a recent issue of PSTJ. (shrink)

Resumen: La presente contribución gira en torno al significado del atentado terrorista del 11 de septiembre de 2001 para la hermenéutica filosófica, en particular la de Gianni Vattimo. El turinés gestó en sus textos de entre 2006 y 2014 una versión nueva de la hermenéutica que se basa en la experiencia de este acontecimiento. Esta nueva hermenéutica estaría atenta al conflicto y a las transformaciones sociales y tendría por núcleo la noción de “evento”, Sin embargo, Vattimo mismo no ofrece una (...) definición operativa adecuada del término. Ante esto, propongo incorporar a la tradición hermenéutica conceptos como “evento” y “milagro”, acuñados por Joseph de Maistre. Se trata de una propuesta de “maistrianización” de la hermenéutica para hacer de ella un discurso viable y fructífero en un mundo violento e inestable. (shrink)

correlação filosófico da escrita, linguagem e discurso, entre a prática, praxis, nos termos filosófico e antropológico, fazendo a ponte.

a forma como o autor insere na filosofia o trabalho de campo etnográfico, que passa a ser uma das metodologias da filosofia.

Sensorimotor theory claims that what you do and what you know how to do constitutes your visual experience. Central to the theory is the claim that such experience depends on a special kind of knowledge or understanding. I assess this commitment to knowledge in the light of three objections to the theory: the empirical implausibility objection, the learning/post-learning objection and the causal-constitutive objection. I argue that although the theory can respond to the first two objections, its commitment to know-how ultimately (...) renders it vulnerable to the third and arguably most serious objection. I then suggest that sensorimotor theory has two options: concede the causal-constitutive objection or challenge it. I shall argue for the latter. I will claim that a radical sensorimotor theory offers the best means of responding to this objection. (shrink)

is the subject of philosophy as it is from anthropology, i.e., the other? is alterlogy another science plus?

A troubled mind is a busy mind, whean happyness come frome mental emptyness.

For most interpreters of the philosopher from Rotterdam, his doctrine of tolerance is solely a consequence of his religious and moral doctrines. In this article, I intend to show that his doctrine rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. Baylean tolerance is a political doctrine that allows the articulation between freedom of conscience (individual), minority confessions (private associations), and public religion (acknowledged as official).

Pierre Bayle and the impossibility of a rational debate on evil I claim that Bayle engaged with theodicy in order to show how philosophy was misused in religious matters. For Bayle, the debate on evil does not oppose dichotomically reason and religion, it just requires that the participants deal with revealed truths using reason alone. In this regard, Bayle does not only criticize the Calvinist theologians of his time, but also the very source of Christian theology, Augustine of Hippo. En (...) ese artículo, sugerimos que el debate sobre la teodicea bayleana tiene por finalidad hacer patente el uso ilegítimo que se hace de la filosofía al aplicarla al debate religioso. La discusión sobre el mal no supone una disputa entre la razón en sentido absoluto y la religión, sino que compromete el uso de la razón en la revelación, de modo exclusivo Por esa razón, como veremos, el filósofo de Rotterdam no limita su crítica a la teología calvinista de su tiempo sino que la dirige al mismo corazón de la teología cristiana: la obra de Agustin de Hipona. (shrink)

This paper discusses the reach of ecclesiastical power in Hobbes' Leviathan, examining how the State acquires some of the roles traditionally played by the Church. I will first contextualize historically the ecclesiological debates on which Leviathan draws. Then, I will examine the essential role Hobbes assigns to the king in the governance of the church. Although Hobbes' political theology is often deemed atheist, in Leviathan the king becomes the institutional head of the Church. Moreover, he should establish a minimal Christian (...) creed to be shared by his subjects, in order to preserve religious peace among the different churches of his kingdom. (shrink)

Calvin was a man of the Church so his political doctrine stems from his ecclesiology, in response to both the Papal doctrine on the delegate power of the magistrates, and the Lutheran subordination of the Church to the civil authorities. He was not concerned with discussing the best possible regime, but rather with preparing a theological justification of civil power that would make it depend exclusively on God, not on the people. I will hold that Calvin states the people’s function (...) is merely instrumental: they accept the authority chosen by God, but do not institute it. The only really relevant element is that both political vocation and the transmission of power that is indispensable to it, derive uniquely and exclusively from God. The discrepancies apparent in different authors’ interpretations can be clarified by recovering the context of his argumentation. This is the objective of this article. (shrink)

This paper explores the metaethical ramifications of a coarse-grained criterion of property identity, sometimes referred to as Hume's dictum. According to Hume's dictum, properties are identical if and only if they are necessarily co-extensive. Assuming the supervenience of the normative on the natural, this criterion threatens the non-naturalist view that there are instantiable normative properties which are distinct from natural properties. In response, non-naturalists typically point to various counterintuitive implications of Hume's dictum. The paper clarifies this strategy and defends it (...) against objections by Bart Streumer and Ralf Bader. In addition, it is argued that proponents of naturalist and supernaturalist views, along with proponents of a certain kind of nihilism, should also reject Hume's dictum. This shows that non-naturalists can also attack the criterion indirectly, by pointing to partners in guilt. Also, it shows that not just any opponent of non-naturalism can appeal to Hume's dictum. Only certain nihilists can. (shrink)

The present article was partly inspired by G. Pollack’s book, and also Dadoloff, Saxena & Jensen (2010). As a senior physicist colleague and our friend, Robert N. Boyd, wrote in a journal (JCFA, Vol. 1, No. 2, 2022), for example, things and Beings can travel between Universes, intentionally or unintentionally [4]. In this short remark, we revisit and offer short remark to Neil Boyd’s ideas and trying to connect them with geometry of musical chords as presented by D. Tymoczko and (...) others, then to Escherian staircase and then to Jacob’s ladder which seems to pointto possibility to interpret Jacob’s vision as described in the ancient book of Genesis as interdimensional staircase, e.g. an interdimensional bridge between heaven and earth (cf. classic book: Hofstadter, Godel, Escher, Bach). Jacob’s vision of angels going down to earth from that staircase has been depicted for instance in William Blake art etc. In our communication with others via physics literature and discussions etc, we came to several conclusions as follows: Firstly, possibility of wormhole effect to mirror particle universe, which sometimes it is termed non-orientable wormhole. While such mirror particles effect have been more than 50 years predicted with the so-called parity violation (cf. Lee & Yang, 1950s), and that is called symmetry breaking. Secondly, a series of extended experiments on laser irradiated cold water may suggest possible transition from a phase of water to be at least partially fourth phase of water, which may be composed of crystalline water (see e.g. Gerald Pollack, and also Harold Aspden on liquid crystalline). If we can imagine laser cooling effect can be done in protracted time, then we can achieve a physical representation of Aspden‘s liquid crystalline. Therefore, in this article we outline a series of simple experiments of laser irradiated iced-water along with beryl and selenite crystals in order to see possibility of such a quantum tunneling via quantum liquid crystalline Universe hypothesis, which may likely be modeled with iced-water. It is interesting to remark here that certain experiments by Stockholm University scientists have shown that X-ray triggered water can exhibit properties just like liquid crystal (cf. PRL, 2020). That is why we consider it possible that there can be quantum phase transition where liquid water (comprised of iced cubes and water) can exhibit effects such as tunneling in quantum liquid crystalline Universe. Last but not least, we admit that what we outlined here is just aninitial phase; and if you wish, perhaps we can call such experiments as “wormhole-at-lab” experiments (abbreviated: WHALE). (shrink)

José Ignacio Moreno es uno de los fundadores de la independencia del Perú. En calidad de tal acompañó el proyecto del General rioplatense José de San Martín de transformar en 1822 la monarquía peruana en un reino independiente. Pero, a diferencia de la multitud de sus contemporáneos, la historiografía apenas lo presenta como un circunstante en la epopeya de la emancipación, de quien no se conserva ni un retrato. El motivo es la extraña adherencia de este personaje a las ideas (...) del ultramontanismo y su temprana cercanía con la obra del contrarrevolucionario francés Joseph de Maistre. Un discurso monárquico extremista en 1822 lo colocaría como el fundador involuntario del Perú como República. (shrink)