The article considers the problem of the system model of family counseling, in particular, the analysis of the family as a social system, as a complex of elements and their properties, which are in dynamic connections and relationships. The analysis of the theory of systems and the description of the principles of family counseling is carried out. Particular attention is paid to highlighting the main provisions of the individual (“adlerian”) psychology in counseling the family. -/- Currently (...) among specialists there is a high interest in the provision of psychological assistance to a family in crisis. This is largely due to the fact that over the past decades, the institution of the family in this country is experiencing an increase in destructive tendencies. This is evidenced by an increase in the number of appeals to school psychologists, psychological counseling, psychological services and centers from both the individual members of the family and families in general. -/- The psychological help to the family is positioned as a relatively new field of practice for a psychologist. The practice of counseling, including family, is largely determined by the theoretical skills of the counselor, primarily as (s)he understands the personality, determination of behavior, the source of family problems, and the possibility of change. Today, practitioners prefer the integrative method, which is a system approach. -/- The purpose of this article is to analyze the theory of systems as the basis of family counseling. The system model of family counseling is considered to be one of the youngest and most widespread models that received their recognition at the end of the twentieth century. (shrink)

The article aims to define the management mechanism of complex, open dynamic systems with human participation. The following parts of the system life-cycle were identified and unified in the theoretical scope: general and specific compositional elements of repeating changes, marginal index boundaries, the dynamics of the compositional elements of the lifecycle, the key points of the change in the character of the index dynamics. In the practical scope, two common trends of socio-economical system life-cycle management are considered. The first (...) trend is the regulation of the comprising element ratio, which provides the increase in the duration of the maximally effective performance of a functioning system. The second trend is the regulation of the reproduction time of a new system. The systems life cycle aspects are investigated in almost all sciences and studied within many disciplines in the field of higher education. Therefore, deepening the mastery of scientific and methodological foundations of the life cycle of a complex open dynamic system is useful for any subject in everyday and practical activities. A human being – in the formation of own human capital. Families – when it is formed, the birth of children, the distribution of income and expenses. Companies – for efficient business activities. As well as local communities, local self-government bodies, public authorities and global entities within their profile activities. The results of the research provide the possibility of the development of applicable mechanisms for effectiveness and stability enhancement of managerial and entrepreneurial operation in business projects. (shrink)

This paper develops the implications of Spinoza’s invocation in chapter 6 of the traditional analogy between the oikos and the polis. Careful attention to this analogy reveals a number of interesting features of Spinoza’s political theory. Spinoza challenges the perception that absolute monarchy offers greater respite from the intolerable anxiety of the state of nature than does democracy. He acknowledges that people associate monarchical rule with peace and stability, but asserts that it can too easily deform its subjects. Unchallenged monarchy (...) may be credited with a certain order, “but if slavery, barbarism, and desolation are to be called peace, there can be nothing more wretched for mankind than peace.” This is all familiar to friends of Spinoza, but what kind of democracy is the alternative to those monarchies that tend toward despotism? It is a form of association that, he suggests, resembles a bitterly quarrelsome but nevertheless virtuous family. Thus, he admits that democratic, or popular, rule is typically turbulent and disorderly, but urges his reader to view contentions and disputes as a kind of salutary discord that preserves rather than threatens virtue. (shrink)

The connection between Chinese sexism and Confucianism has been a subject of study on the condition of Chinese women in the West since the rise of feminist consciousness in the 1970s. However Confucianism in feminist scholarship is inescapably construed as a misogynous ideology that is incapable of self-rectification in regards to the issue of gender parity. Hence, conceptually the eradication of Confucianism becomes the necessary condition for the liberation of Chinese women, and the adoption of Western ideology let it be (...) Marxist-socialism, Liberalism, or Existentialism is then a logical next step for Chinese women. Yet, such a dichotomization of the West as a superior moral subject and the East as a passive object victimized by their "sexist" tradition is nevertheless an oversimplification of the condition and the liberation of women in the developing world. In the end, it is essentially a neo-colonial discourse in a feminist disguise. This dissertation sets itself up to accomplish two tasks: first, it is to obtain a conceptual clarity of what constitutes Confucianism and its connection with dominant sexist, social practices; second, it is to go beyond a mere critique of Confucianism and feminism as an ally of Chinese patriarchal family structure and Western imperialism respectively, and to lay a foundation for a future construction of a gender theory based on Confucianism as a theoretical ground to explain the cultural construct of Chinese women and to conceive an alternative ethical ground for women's liberation. Eventually, the whole project can be seen as an act of self-affirmation of my ethnic identity as a Chinese and an act of reconciliation with my feminist identity in the modern world. (shrink)

The Philosophy Behind Marriage and Family Structure -/- Marriage and family have been fundamental aspects of human society for millennia. These institutions, deeply rooted in both biological imperatives and cultural traditions, provide individuals with emotional support, societal structure, and a framework for raising future generations. Throughout history, philosophers, sociologists, psychologists, and religious leaders have explored the significance of marriage and family, offering various perspectives on their purpose, evolution, and societal impact. This essay examines the philosophy behind marriage (...) and family structure through different lenses, including social, religious, psychological, biological, existential, economic, and contemporary viewpoints. -/- 1. Social and Functional Perspective -/- From a social standpoint, marriage and family serve as the bedrock of society. Aristotle, in his work Politics, described the family as the smallest social unit, essential for the survival and well-being of the individual and the state. He believed that humans are naturally social beings and that the family provides the first environment where individuals learn social values such as cooperation, responsibility, and justice. -/- Similarly, Confucian philosophy underscores the importance of family in maintaining social harmony. In Confucianism, filial piety—the respect for parents and ancestors—is a cornerstone of moral conduct, with family relationships mirroring broader societal relationships. The family, in this view, is not just a private institution but a microcosm of the entire social order. -/- Historically, marriage has also functioned as a social contract that unites families, clans, and communities, often transcending individual desires for the sake of social cohesion and societal continuity. -/- 2. Religious and Moral Perspective -/- Religious traditions around the world have long emphasized the sanctity of marriage and the importance of family life. In Christianity, marriage is often viewed as a divine covenant that reflects the relationship between Christ and the Church, with an emphasis on love, commitment, and mutual support. Hinduism regards marriage as a sacrament (samskara), binding individuals not only in the present life but also across lifetimes. -/- Islamic teachings similarly highlight marriage as a partnership grounded in compassion, mercy, and shared responsibility. Across these traditions, marriage and family are seen as moral institutions that provide a stable environment for raising children and passing down spiritual values. -/- Religious perspectives often link the stability of society to the strength of family structures, asserting that moral virtues such as loyalty, fidelity, and respect are first cultivated within the family unit. -/- 3. Psychological and Emotional Perspective -/- From a psychological standpoint, marriage and family fulfill essential emotional and developmental needs. The attachment theory proposed by John Bowlby suggests that early relationships within the family shape an individual’s emotional well-being and capacity for forming relationships later in life. Families provide emotional support, a sense of belonging, and a framework for identity development. -/- Carl Jung, a pioneer in analytical psychology, saw marriage as a path toward individuation, where two individuals learn and grow through their relationship. The emotional bonds formed in marriage and family life contribute to mental health, resilience, and a sense of purpose. -/- Moreover, contemporary psychological research emphasizes the importance of secure family environments for children’s cognitive and emotional development. Strong family bonds, characterized by open communication, emotional warmth, and supportive relationships, are associated with better psychological outcomes across the lifespan. -/- 4. Evolutionary and Biological Perspective -/- Biologically, the formation of family units can be understood as an adaptive strategy that supports survival and reproduction. Evolutionary psychologists argue that marriage and family structures evolved to address fundamental challenges related to reproduction, child-rearing, and social cooperation. -/- Anthropologist Helen Fisher suggests that human beings have evolved three distinct but interconnected brain systems related to love: attraction, romantic attachment, and long-term bonding. These systems, she argues, have historically promoted pair bonding, cooperative parenting, and the long-term care of offspring. -/- The biological perspective highlights how family structures have varied across cultures in response to environmental and societal factors. For instance, extended family structures were historically more common in agrarian societies, where cooperative labor was essential, while nuclear family structures became more prevalent in industrialized societies. -/- 5. Existential and Individual Perspective -/- Existential philosophers have explored marriage and family through the lens of individual freedom and personal growth. Jean-Paul Sartre and Simone de Beauvoir questioned traditional marriage structures, suggesting that societal norms around marriage could sometimes limit individual freedom and authenticity. -/- From an existential perspective, marriage can either be an avenue for personal growth or a constraint imposed by societal expectations. The decision to marry and build a family, therefore, becomes an existential act—one that involves choosing companionship and shared purpose in an otherwise uncertain world. -/- For existentialists, the meaning of marriage lies not in external validation but in the authentic relationship between individuals who choose to support and grow with one another despite life’s uncertainties. -/- 6. Economic and Structural Perspective -/- The economic dimension of marriage and family structures has been explored by philosophers such as Karl Marx and Friedrich Engels. In their analysis, traditional family structures were intertwined with systems of property ownership, inheritance, and social class. Engels, in The Origin of the Family, Private Property and the State, argued that the nuclear family, particularly in capitalist societies, reinforced patriarchal power dynamics and preserved wealth within certain classes. -/- In modern societies, the economic functions of marriage and family continue to be significant. Families often serve as units of economic cooperation, pooling resources to meet household needs and invest in children’s education and future. Additionally, shifts in labor markets, gender roles, and social policies have influenced family structures, leading to more diverse forms of partnerships and parenting arrangements. -/- 7. Contemporary and Progressive Perspectives -/- In recent decades, philosophical and sociological discussions about marriage and family have expanded to include issues of equality, diversity, and individual autonomy. The recognition of same-sex marriage in many countries reflects a broader societal shift toward inclusivity and the redefinition of traditional family structures. -/- Feminist philosophers, such as Judith Butler, have critically examined the ways in which traditional marriage and family structures have historically marginalized women and reinforced gender roles. Contemporary perspectives emphasize the importance of shared responsibilities within families, regardless of gender, as well as the recognition of diverse family forms, including single-parent households, cohabiting partnerships, and chosen families. -/- The contemporary view of marriage and family increasingly acknowledges the importance of love, mutual respect, and individual autonomy alongside traditional functions of reproduction and social stability. -/- Conclusion -/- The philosophy behind marriage and family structure encompasses a broad spectrum of perspectives, each offering valuable insights into these enduring human institutions. Socially, marriage and family provide stability and continuity. Religiously, they offer moral guidance and spiritual purpose. Psychologically, they fulfill emotional and developmental needs. Biologically, they support survival and reproduction. Existentially, they present opportunities for personal growth and authentic relationships. Economically, they function as units of resource-sharing and social mobility. -/- As societies evolve, so too do their understanding and practice of marriage and family life. The challenge for modern societies lies in balancing the enduring functions of these institutions with changing social norms, ensuring that marriage and family remain sources of support, growth, and societal cohesion for generations to come. -/- . (shrink)

Democracy is rule by the demos, but by what criteria is the demos constituted? Theorists of democracy have tended to assume that the demos is properly defined by national boundaries or by the territorial boundaries of the modern state. In a recent turn, many democratic theorists have advanced the principles of affected interests and coercion as the basis for defining the boundaries of democracy. According to these principles, it is not co-nationals or fellow citizens but all affected (...) or all subjected to coercion who constitute the demos. In this paper, I argue that these recent approaches to the boundary problem are insufficiently attentive to the conditions of democracy. Democracy is not merely a set of procedures; it also consists of substantive values and principles. Political equality is a constitutive condition of democracy, and solidarity is an instrumental condition of democracy. The affected interests and coercion principles create serious problems for the realization of these conditions – problems of size and stability. Building on this critique, this paper presents democratic considerations for why the demos should be bounded by the territorial boundaries of the state, grounded in the state’s role in (1) securing the constitutive conditions of democracy, (2) serving as the primary site of solidarity conducive to democratic participation, and (3) establishing clear links between representatives and their constituents. I examine and reject a third alternative, a global demos bounded by a world state, and conclude by considering some practical implications of my argument. (shrink)

The family is a social group. Its characteristics are among other things; common residence, co-operation and reproduction. The family has always been considered to be the foundation or nucleus of the society; the most basic unit of its organization. The structure of the family varies according to each society. In pre-colonial era, the family as a social group among the Yorùbá, was a large unit, and extended in nature. They were bound together by the realization of (...) having a common ancestor; alájọbí. All the members of the family see one another as blood relations, as such incest was (and still is) a taboo. Apart from this, sexual relationship among the Yorùbá is heterosexual and permissible only in marriage; between husband and his wife/wives. Though extra-marital relationships are practiced, it is frowned at for men, but intolerable for women. Homosexuality is also a taboo; punishable by public disgrace, with culprits liable to excommunication from the society, especially if unrepentant. It cannot be totally ruled out that these anomalous relationships were not secretly engaged in by few non-conformists among the Yorùbá, before coming into contact with the West, the fact remains that the magnitude by which they are practiced in present times is alarming; threatening the harmony and cultural heritage of the Yorùbá. This fear is expressed in the literary genres of the Yorùbá, especially the film, which is the contemporary popular theatre of the Yorùbá of Nigeria and other tribes in Africa. This study examined sexual relationship among members of the family, in randomly selected Yorùbá films that have family-living as their major or minor themes; to know how affected is the stability of family (sexual) relationship among the Yorùbá. This is in the light of evolving modernity; with its individualistic life-style of people globally, as against the inherited communal social organization of the Yorùbá; built around the virtuous ọmọlúwàbí principle. The plausible reasons for the anomalous behaviors are also examined. Our findings are that prevailing strict traditional conditions, living in private homes as nuclear family, not being properly oriented in Yorùbá cultural values, increased exposition to Western lifestyles and its more relaxed societal expectations, and non-realization of the possibility of anomalous sexual behaviors as mental and biological issues that can be medically treated; are some of the reasons why such behaviors manifest, and are becoming prevalent. We have suggested communal encouragement with empathy, to seek medical assistance for and by the ‘diseased’ person. One finding here is that prevailing traditional conditions, ignorance, poor orientation and westernization present the anomaly mildly and make people not to see anomalous sex behavious as a mental disorder which requires medical attention. (shrink)

The boundary problem is related to the binding problem, part of a family of puzzles and phenomenal experiences that theories of consciousness (ToC) must either explain or eliminate. By comparison with the phenomenal binding problem, the boundary problem has received very little scholarly attention since first framed in detail by Rosengard in 1998, despite discussion by Chalmers in his widely cited 2016 work on the combination problem. However, any ToC that addresses the binding problem must also address the boundary (...) problem. The binding problem asks how a unified first person perspective (1PP) can bind experiences across multiple physically distinct activities, whether billions of individual neurons firing or some other underlying phenomenon. To a first approximation, the boundary problem asks why we experience hard boundaries around those unified 1PPs and why the boundaries operate at their apparent spatiotemporal scale. We review recent discussion of the boundary problem, identifying several promising avenues but none that yet address all aspects of the problem. We set out five specific boundary problems to aid precision in future efforts. We also examine electromagnetic (EM) field theories in detail, given their previous success with the binding problem, and introduce a feature with the necessary characteristics to address the boundary problem at a conceptual level. Topological segmentation can, in principle, create exactly the hard boundaries desired, enclosing holistic, frame-invariant units capable of effecting downward causality. The conclusion outlines a programme for testing this concept, describing how it might also differentiate between competing EM ToCs. (shrink)

Fiat objects may come into existence by intentional explicit defnition and convention or they can be the result of some spontaneous and unintentional activity resulting in tracing fat spatial boundaries. Artifacts and fiat objects seem intuitively to be correlated: both artifacts and fiat objects depend for their existence on agents and their intentions. Is it possible to consider fiat objects as artifacts and to what extent? Or else can we conceive at least some artifacts as fiat objects? In order (...) to draw a map of the possible answers to these two questions we will take into account various defnitions of artifacts stemming from the two classical approaches: the intentional and the functional one. (shrink)

Divus Augustus Pater. The cult of divine Augustus under the rule of the Julio-Claudian dynasty -/- Summary The cult of divine Augustus was one of the most important phenomena of ideological nature under the rule of the Julio-Claudian dynasty. The crucial point of its development was the apotheosis conducted on 17 September 14 AD. The new cult was derived greatly from numerous borrowings from the rites of various gods of the Roman Pantheon. As divus, Augustus received a separate priest, a (...) private priestess, and a college of priests. The first flamen Augustalis became Germanicus. The holder of this title enjoyed many privileges. It seems unlikely, however, that flamen Augustalis controlled the entire cult of divine Augustus. This was the role of the emperor as both the supreme priest and the inheritor of political power. Sodales Augustales also had special cult functions. This religious fraternity had a mixed private-state character just like many of the institutions of the early principate. It was a cult college of gens Iulia and, most of all, of Augustus. From its beginning it enjoyed high prestige. The members of this religious fraternity were recruited among the Senate elite and the family of the emperor. Sacerdos divi Augusti occupies a different place in the priesthood established to worship Augustus. This female priesthood, despite its humble cult and political role, is of great interest to scholars. In spite of discerning investigations by researchers, there seem to have been only two priestesses in the Julio-Claudian dynasty – Julia Augusta, the widow of the creator of the principate, and Antonia Augusta. There is even no certainty that the latter had preformed the function at all. Augustus, as a god, was given a separate temple under a Senate decree. However, the construction work went slowly ahead. Therefore, divus Augustus was initially worshipped in other places of worship. At first, it was the temple of Mars Ultor. He was also worshipped in the sacrarium on the Palatine. One encounters certain difficulties when trying to identify the places of Augustus’ worship in Rome. Ultimately, there seem to have been two sacraria in the capital of the Empire. There is no certainty, however, whether yet another temple was located next to the templum novum divi Augusti on the Palatine. In trying to analyse the phenomenon of the divinity of the Roman emperors, and Augustus in particular, it is necessary to refer to the genesis of Emperor worship. Within the framework of official religion it is important to distinguish such elements as genius and numen. Although the consecratio act conducted by the Senate meant the crossing of the boundary between the human Augustus and the divine Augustus, it is important to remember that Augustus had prepared his apotheosis for a long time and already enjoyed divine honours during his lifetime. Certain elements of Augustus worship developed under his rule continued to exist for some time after the death of the creator of the principate. Augustus divinity was guarded by the law of maiestas. At the beginning of the rule of Tiberius it mostly protected divus Augustus himself. Gradually, despite some opposition, the law began to serve the ruling emperor. There is little certainty of how many cases were brought under the crimen laesae maiestatis against those who insulted the divine Augustus. The issue of trials for offending the law of maiestas is accounted for one-sidedly by ancient historians, which complicates the work of contemporary researchers. There is, however, no denying that for Tiberius (Augustus’ successor) the trials on the charge of maiestas turned out to be a trap. The cult of divus Augustus was approved throughout the Empire. Nevertheless, some weaker voices of opposition could be heard. These were present in the Senate circles cherishing the memory of the last defenders of the Republic, as well as among some ethnic and religious communities. The latter included Judaism and emerging Christianity. The political consequences of Augustus’ deification were very serious. He significantly contributed to the ruling of the Julio-Claudian dynasty for over 50 years. The main reason for that was the fact that in the Rome of that time the tradition of power succession was not yet well-grounded. Directly after the principate creator’s death, his consecratio took place – he was assigned priests and many godly honours and a temple was erected in his honour. These actions obviously took place under Augustus’ successor Tiberius who, during his rule, constantly tried to emulate the divine predecessor and referred to his decrees on numerous occasions. Tiberius was the emperor who contributed to the cult of his adoptive father to the greatest extent. However, one cannot fail to notice that his actions were somehow ambiguous. It has to be remembered that, in addition to his sincere respect for the divine Augustus, Tiberius also tried to use the authority of the creator of the principate to strengthen his power. This is exemplified by the motto imprinted on coins: DIVVS AVGVSTVS PATER. Caligula took a different approach to the Augustan cult. When assuming power after Tiberius, he was in a different position. The 20-year rule by Augustus’ successor greatly contributed to the strengthening of the idea of the principate ’s stability in the minds of the Romans. This allowed Caligula to pay less heed to the Senate aristocracy, as well as other institutional elements of the Republic. Under these circumstances, the cult of Augustus underwent modifications. Divus Augustus still remained at the heart of the religious propaganda of the Roman state and gens Iulia, but also other members of the family of the young Emperor received a number of honours drawing them closer to the world of gods. Drusilla, for that matter, was made a diva. By this, the idea of domus Augusta received a new confirmation. Caligula himself did not cease to participate in, and support, the rites performed to worship his divine grandfather. The available sources lead us to believe that Augustus constituted for the young princeps a role model and a character to which he often compared himself with. For Claudius, the use of the cult of divine Augustus was important as a tool to strengthen political power. But due to the fact that his personal links with divus Augustus were rather weak, Claudius focused on the cult of his grandmother Livia, Augustus’ wife. He also emphasised the function of sacerdos divi Augusti which his mother Antonia Augusta was to fulfil. Claudius faced the task of the ‘reconstruction’ of the cult of Augustus which had deteriorated, especially during the second part of Caligula’s rule. Claudius took a different direction in imitating Augustus than his two predecessors. Augustus’ model was very capacious, allowing him to find examples which could be adjusted to fit his own political goals and personality. Claudius avoided the stiffness characteristic of Tiberius and, at the same time, respected Augustus’ traditions which he Caligula inadvertently abused. Claudius’ attitude to Augustus is not quite clear. Undoubtedly he kept alive the memory of the first princeps, however, there is a lack of testimony about the new honours conferred on divine Augustus during the rule of this Emperor. Almost all of them concentrate around the person of Claudius or his family. There are, however, no honours conferred on the creator of the principate. This type of attitude caused the cult of divine Augustus to be eclipsed by the cult of the ruling Emperor. Nero, the last representative of the Julio-Claudian dynasty descended, unlike Claudius, directly from the line of Augustus. The new emperor deified his predecessor by using the model of Augustus’ apotheosis. In the first part of his rule he drew greatly from the Augustus model of exercising power. Nero ’s ideological platform seems to be the richest in comparison with other emperors of the Julio-Claudian dynasty. The tradition of links with divus Augustus was, however, only one of many different elements. With time, the tradition appeared to play a still smaller role. The departure from the Augustus model took place on many levels. Some of the steps were very radical, whereas others were less significant. The most serious was the elimination of the members of gens Iulia and gens Claudia, and those who could prove their kinship with both the houses. The devastation in Nero ’s closest family put an end to the concept of domus Augusta. Formally, the Emperor did not renounce the divine creator of the principate but, in practice, the idea of the new domus Augusta no longer aimed at presenting Augustus’ descendants united in a single family. Nero was now alone and any creation of ideological concepts of power under those circumstances had to be based around him. These actions ended in disaster. By giving up the Augustan model, Nero lost the support of the army and, as a result, lost power. Apart from the worship of the state religion in the capital, divus Augustus was the subject of a provincial and municipal cult. Here, the worship of divine Augustus was often a continuation, sometimes in an extended form, of the honours Augustus had been granted during his lifetime. In the cult of divus Augustus, in the provinces one can observe a mutual interweaving of elements copied from the capital model and local traditions. The beginning of the provincial cult of Augustus dates back to the rule of Tiberius. The crucial point for the establishment of the provincial cult in the West was the request of the citizens of Hispania Tarraconensis to build a temple for divine Augustus. It is important to emphasise here that he was appointed on a local initiative. In the East, the genesis of the provincial cult is related to the functioning of koinon. In comparison with the western regions, the cult here was characterised not only by longer history but also an extensive system of priesthood and rich ritual. The intensity of development of municipal and private cult in the West depended on the level of social and economic development of the regions. It assumed the most complex forms in the provinces with well-developed city life – generally in the eastern provinces. Whereas the cult of divine Augustus in the western municipal provinces was similar in character to the cult of the principate’s creator in Italy. The greatest testimony to the cult’s development comes from relatively strongly romanised and, at the same time, the wealthiest regions which had been part of the Empire for a long time. These included the mainly proconsular Africa, Spain and Narbonese Gaul. The sources coming from these regions constitute not only an illustration of the development of the cult of divine Augustus and members of domus Augusta, but are also a sign of the processes of romanisation of great numbers of city populations. It is necessary to note that outside Rome we do not encounter an isolated cult of divine Augustus. Whenever we deal with information concerning temples or rituals dedicated to the deified creator of the principate, other members of the family are also worshipped. In fact, during the whole rule of the Julio-Claudian dynasty we actually deal with the cult of divine Augustus in close association with the worship of domus Augusta – domus divina. (shrink)

The research focused on the cross-boundary impacts of ecological changes on the livelihood of communities in three villages in Stung Treng province, Cambodia. The research objectives were to analyze river ecological changes and their drivers, and to explore the impacts of these changes on the livelihood of the communities. The research was conducted in Kraom, Kaoh Snaeng, and Tonsang villages. The study found that there have been significant changes in the environment of these villages. The fishery resources have declined between (...) 2019 and 2022 due to factors such as population growth, illegal fishing, loss of flooded forests, and the presence of hydropower dams. The extent of flooded forests has also significantly decreased, negatively impacting fish populations and the overall ecosystem. Water level fluctuations have become irregular since 2018, with lower water levels during the rainy season compared to previous years. Riverbank landslides have been a concern, posing threats to safety and livelihoods. Excessive algae growth in the rivers has also been observed. The research findings indicate a decline in income from fish catch in all three villages, with varying levels of stability. Expenses for food have also varied. Migration patterns have been observed, with individuals seeking better opportunities elsewhere due to the decline in fish stocks. Crop damages have been attributed to irregular flooding and fluctuating water levels, leading to a decrease in crop cultivation. Changes in water quality, including the presence of lime and algae, have impacted the well-being of the residents. Overall, the research highlights the need for interventions and support to address the economic challenges faced by the communities, mitigate the loss of equipment and housing, and improve water quality. (shrink)

Is the family subject to principles of justice? In "A Theory of Justice", John Rawls includes the (monogamous) family along with the market and the government as among the, "basic institutions of society", to which principles of justice apply. Justice, he famously insists, is primary in politics as truth is in science: the only excuse for tolerating injustice is that no lesser injustice is possible. The point of the present paper is that Rawls doesn't actually mean this. When (...) it comes to the family, and in particular its impact on fair equal opportunity, (the first part of the Difference Principle, Rawls' second principle of justice), he abandons the priority of justice. I also argue that he is right to do so. -/- The central argument is simple. As Rawls admits, what family one is raised by profoundly affects one's life chances: a child raised by a family has far greater life chances on every dimension than one raised in a poorer family that may lack books, education, and time to give the child attention. But the prevailing family arrangements in the industrialized West, assigning children to be raised by their biological parents, is guaranteed to perpetuate this injustice. While Rawls says an unjust institution in the basic structure of society, in which he includes the family, must be, "reformed or abolished," he refrains from calling for the reform or abolition of the family. We must simply work around it to compensate for the injustices he admits it involves. And this despite the fact that alternative arrangements involving communal child-rearing (Plato) or assigning children to those best qualified to raise them (Rousseau) are common in the philosophical literature. Moreover, the practice of having children raised by their biological parents is a relatively recent one, at least in the West, where, before the late 18th century, fostering-out or apprenticeship arrangements were normal and expected for both rich and poor for centuries. -/- Much of the paper is devoted to fine-grained textual analysis of Rawls' attempts to avoid the devastating implications of this argument for his theory of justice -- much of which are stated only in the original edition of "A Theory of Justice" and simply deleted, without substitution by anything better, in the second edition. In the end, Rawls has no way out. He cannot keep the priority of justice, fair equality of opportunity, and the monogamous family in which children are raised by their biological parents. As he admits, these are mutually inconsistent. -/- In the final part of the paper, I argue that Rawls should give up on the priority of justice. While child-rearing by the biological parents is a historical anomaly, in the real modern world it would be politically unfeasible to institute Platonic, Rousseauean, or similar legislation that purportedly assigned children to those best able to raise them, regardless of biological relationship. Since Rawls is committed to principles of political stability and feasibility, as he should be, and since ought implies can, such proposals are off the table. I concur with Rawls that we must work around this injustice, even those there are more just arrangements available in principle. But the cost of this -- less high than Rawls suggests -- is abandoning the principle of the priority of justice. Justice is one of a number of considerations that we must or may balance in deciding on the best attainable social relations. It is not a trump. However, this comes a great cost for Rawls: he must also abandon the lexical ordering of principles of justice or, in general, right or good principles of social order, in favor of the messy intuitionist balancing that his theory is designed to avoid. -/- One feature of the paper that is worth independent attention is a discussion of Marx's rejection of justice in the Critique of the Gotha Program, which I explicate, and urge, without adopting it, that it has a great deal more force than is widely understood. (shrink)

The Pros and Cons of Religion in Human Society -/- Religion has been a central part of human civilization for thousands of years, shaping moral values, cultural traditions, and social structures. While it has inspired great acts of kindness, unity, and artistic expression, it has also been a source of conflict, division, and oppression. The impact of religion on society is complex, with both positive and negative aspects that influence human behavior and progress. This essay explores the benefits and drawbacks (...) of religion, examining how it has shaped societies throughout history. -/- The Pros of Religion In Society -/- 1. Moral and Ethical Guidance -/- One of the primary functions of religion is to provide a moral framework that guides human behavior. Many religious teachings promote values such as compassion, honesty, justice, and respect for others. Throughout history, religious principles have served as the foundation for legal systems and ethical standards. For example, the Ten Commandments in Christianity and Judaism, the Five Precepts in Buddhism, and the moral teachings of Islam have all contributed to the development of societal laws and norms. -/- 2. Community and Social Support -/- Religious institutions create a sense of belonging and social cohesion. They bring people together through shared beliefs, rituals, and traditions. In times of crisis, religious communities provide emotional and financial support to those in need. Churches, mosques, temples, and other religious centers often serve as safe spaces where individuals can seek guidance and assistance. This sense of community strengthens social bonds and provides comfort during difficult times. -/- 3. Psychological and Emotional Comfort -/- Faith offers hope, meaning, and purpose to people, especially when facing hardship, grief, or uncertainty. Many individuals turn to religion to find solace in times of illness, loss, or personal struggles. Prayer, meditation, and religious rituals provide psychological relief and help people develop resilience against life’s challenges. The belief in a higher power or an afterlife can give individuals a sense of peace, reducing anxiety and fear of the unknown. -/- 4. Charity and Humanitarian Efforts -/- Many religious organizations engage in charitable work, helping the poor, sick, and marginalized. Religious teachings often encourage acts of kindness, generosity, and service to others. For example, Christian missionary groups build schools and hospitals, Islamic charities provide food and shelter to those in need, and Buddhist monks dedicate their lives to helping the less fortunate. This commitment to charity has led to the establishment of numerous non-profit organizations that improve lives worldwide. -/- 5. Cultural and Artistic Contributions -/- Religion has played a crucial role in inspiring some of the greatest artistic, literary, and architectural achievements in history. Religious themes are evident In the works of Michelangelo, Leonardo da Vinci, and many other artists. Cathedrals, temples, and mosques showcase the architectural brilliance of different civilizations. Sacred texts, hymns, and poetry have enriched literature and music across cultures. Without religion, many of these masterpieces might not exist. -/- 6. Social Cohesion and Stability -/- Shared religious beliefs help unify societies by fostering cooperation, mutual understanding, and social order. Many religious teachings emphasize peace, forgiveness, and reconciliation, which can prevent conflicts and promote harmony within communities. Religious institutions often encourage people to live virtuous lives and contribute positively to society, reinforcing stability and reducing crime. -/- 7. Influence on Personal Discipline and Growth -/- Religious practices encourage self-discipline, self-improvement, and mindfulness. Fasting, prayer, meditation, and other spiritual exercises help individuals cultivate patience, humility, and inner peace. Many religions promote the idea of lifelong learning and personal development, urging followers to strive for a better version of themselves. -/- The Cons of Religion in Society -/- 1. Dogmatism and Resistance to Change -/- While religion provides moral guidance, some religious institutions resist change and scientific progress. Throughout history, religious groups have opposed advancements in medicine, education, and human rights. The rejection of scientific discoveries, such as heliocentrism and evolution, demonstrates how religious dogma can hinder intellectual progress. -/- 2. Division and Conflict -/- Religious differences have been a source of wars, persecution, and social divisions. The Crusades, religious wars in Europe, and conflicts between different faiths have resulted in immense suffering. Even today, religious extremism and sectarian violence continue to fuel tensions in many parts of the world. Instead of uniting people, religion can sometimes create barriers between different groups. -/- 3. Suppression of Individual Freedom -/- Some religious doctrines impose strict rules on personal behavior, limiting individual freedom and self-expression. In certain religious societies, people face restrictions on their dress, career choices, and even personal relationships. Gender inequality, discrimination against LGBTQ+ individuals, and restrictions on freedom of thought are often justified using religious texts. This suppression of freedom can prevent people from living fulfilling lives according to their own beliefs. -/- 4. Exploitation and Corruption -/- Religious institutions have been used as tools for personal and political gain. Corrupt leaders have exploited followers for financial and political power. Cases of sexual abuse, fraud, and manipulation within religious organizations have damaged trust in religious institutions. When religious leaders misuse their influence for selfish purposes, it harms believers and weakens the moral authority of religion. -/- 5. Psychological Fear and Guilt -/- Some religious teachings instill fear of punishment, such as eternal damnation or divine wrath. This can create guilt and anxiety in individuals, leading to feelings of unworthiness or depression. The emphasis on sin and repentance can sometimes lead people to develop an unhealthy relationship with their own desires and emotions. -/- 6. Impediment to Scientific Thinking -/- In some cases, religious beliefs conflict with scientific knowledge, discouraging rational inquiry and critical thinking. Many religious traditions reject evidence-based theories like evolution and the Big Bang, promoting faith over reason. This resistance to scientific understanding can slow progress in fields such as medicine, environmental science, and technology. -/- 7. Overpopulation and Societal Issues -/- Certain religious teachings discourage birth control and family planning, leading to overpopulation and resource scarcity. In countries where religious beliefs strongly influence policy, restrictions on contraception contribute to high poverty rates and environmental degradation. Without proper population control, societal issues such as hunger, unemployment, and lack of healthcare become more severe. -/- Conclusion -/- Religion has been both a unifying force and a source of division in human history. It provides moral guidance, community support, and psychological comfort, while also inspiring charity and cultural achievements. However, it can also contribute to conflict, suppression of individual freedoms, and resistance to progress. -/- A balanced approach—one that respects religious traditions while promoting critical thinking and secular governance—can help societies maximize the benefits of religion while minimizing its negative effects. By encouraging open-mindedness and ethical responsibility, humans can ensure that religion continues to serve as a positive force in the modern world. -/- . (shrink)

Bryophyllum pinnatum is a medicinal plant from the Crassulaceae family. It's traditionally used in Ayurvedic and folk medicine to cure various ailments, and its phytochemicals are used in the reduction of metal ions to produce nanoparticles. This study is aimed at the biosynthesis of nickel oxide nanoparticles using Bryophyllum pinnatum as a reducing, capping, and stabilizing agent, characterizing the synthesized nanoparticles, and studying the anti-microbial activity against Escherichia coli, Staphylococcus aureus, Bacillus subtilis, and Pseudomonas aeruginosa as well as fungi; (...) Candida albicans, and Aspergillus niger. The synthesized nanoparticle was confirmed by UV-VIS, FT-IR, SEM-EDX, and XRD. The UV-VIS indicated the presence of chromophore and a surface plasmon resonance occurring in the sample with a band gap of 4.38 eV. The FT-IR result revealed the stretching vibration of the Ni-O bonds at 715 cm-1. The SEM analysis showed the morphology of the nanoparticles, and the EDX revealed that NiO-NPs are composed of oxygen and nickel elements. The XRD confirmed a face-centered cubic structure with an average size of 16.377 nm. The antimicrobial analysis exhibited the tested minimum concentration against all the bacterial strains. The synthesized Nickel oxide nanoparticles are useful in inhibiting the growth of different types of bacteria. -/- . (shrink)

Trees like spruces and firs, often chosen as Christmas trees, don’t just represent holiday traditions—they stand for resilience and longevity. Interestingly, Christmas traditions share a similar story of adaptability and endurance. Just as gymnosperms rely on genetic tools to survive, traditions depend on cultural memory to balance preservation with change. Christmas traditions endure because they blend timeless symbols—like trees, lights, and carols—with universal values such as family, kindness, and generosity. In the end, culture is both a stabilizer and a (...) force for change. Traditions evolve with society, influenced by personal experiences, family practices, and cultural exchanges. Mindsponge theory reminds us that the key to preserving traditions is finding a balance—welcoming change while staying true to the values that make them meaningful. (shrink)

In a time when conservatives believe that the traditional family is under increasing fire, some think an appeal to Darwinian science may be the answer. I argue that these conservatives are wrong to maintain that Darwinian theory can serve as the intellectual foundation for the traditional conception of the family. Contra Larry Arnhart and James Q. Wilson, a Darwinian philosophy of nature simply lacks the stability the traditional family requires; it cannot support the traditional conception of human (...) nature and the normativity it was thought to contain. If conservatives are to maintain these traditional ideas, the theoretical foundation must lie elsewhere. (shrink)

The Unspoken Truth: A Lifetime of Work for Survival in an Overpopulated and Depopulating World -/- Introduction -/- From childhood, we are taught that education is the key to success. We spend roughly the first 20 years of our lives in school, preparing for an uncertain future. We are encouraged to dream big, pursue careers, and find our passions. However, what no one explicitly tells us is that these 20 years are merely preparation for 50 or more years of working—primarily (...) to earn money and survive. -/- Even more concerning is that while billions of people are trapped in this cycle, the world is facing two opposing population crises: rapid overpopulation in some regions and depopulation in others. Some countries continue to grow unsustainably, straining resources and increasing poverty, while others are shrinking due to low birth rates, creating economic instability. This imbalance leads to serious consequences for individuals, societies, and global economic systems. -/- Why is this truth hidden, and what impact does it have on both individuals and the planet? More importantly, what can be done to create a more sustainable and balanced future? -/- The Hidden Structure of Life’s Journey -/- From an early age, children are encouraged to study hard, get good grades, and secure stable jobs. The education system is designed to instill discipline and knowledge, but it also conditions individuals to follow a structured path that ultimately leads to employment. Society promotes the idea that education provides limitless opportunities, but in reality, most people end up in a cycle of working just to meet basic needs rather than achieving personal fulfillment. -/- The modern economic system is built around productivity and labor. For societies to function, there must be a workforce that sustains industries, businesses, and governments. While work is necessary for survival, it is often framed as a personal achievement rather than a requirement for economic survival. -/- At the same time, the global population is shifting in extreme ways. Some regions, particularly in Africa and South Asia, are experiencing rapid overpopulation, leading to food shortages, high unemployment, and environmental destruction. Meanwhile, countries in East Asia and Europe are experiencing depopulation, where low birth rates and aging populations threaten economic stability. These opposite trends create an unbalanced world, where some struggle with too many people and not enough resources, while others suffer from too few young workers to sustain their economies. -/- Why No One Talks About It -/- These realities—lifelong work, overpopulation, and depopulation—are rarely discussed because they challenge the way society is structured. If young people understood these crises earlier, they might begin to question the fairness of the system too soon. -/- Additionally, governments and businesses benefit from an ever-growing workforce in some regions and technological advancements to replace missing workers in others. Countries with overpopulation encourage growth to sustain their economies, while depopulating nations struggle to balance immigration and automation to replace their shrinking workforce. The truth remains hidden because acknowledging these problems would require rethinking the economic and social structures that rely on population growth. -/- The Crisis of Depopulation: Examples of Countries in Decline -/- While overpopulation is a major concern, some of the world’s most developed countries are experiencing the opposite problem: a declining population. -/- 1. Japan: A Nation of the Elderly -/- Birth Rate: 1.3 births per woman -/- Projected Population Decline: From 125 million today to below 100 million by 2050 -/- Key Issue: Aging population and shrinking workforce -/- Japan has one of the lowest birth rates in the world, leading to a rapidly aging society. The workforce is shrinking, social welfare costs are rising, and economic stagnation is a major concern. Even with immigration and automation, Japan faces economic instability due to a lack of young workers. -/- 2. South Korea: The Lowest Birth Rate in the World -/- Birth Rate: 0.7 births per woman -/- Projected Crisis: Population could be cut in half by 2100 -/- Key Issue: Work culture and high costs of living discourage childbirth -/- South Korea now has the world’s lowest birth rate, mainly due to long working hours, expensive housing, and lack of government support for families. The government has spent billions on policies to encourage childbirth, but the decline continues. With fewer young workers, South Korea could face an economic collapse in the coming decades. -/- 3. Italy: A Dying Population -/- Birth Rate: 1.2 births per woman -/- Projected Population Decline: From 60 million today to 47 million by 2070 -/- Key Issue: Job insecurity and aging workforce -/- Italy has one of Europe’s lowest birth rates. Many young Italians face unstable jobs and financial struggles, making it difficult to start families. Meanwhile, the government faces increasing pressure to support an aging population. -/- 4. Russia: Shrinking Despite Incentives -/- Birth Rate: 1.5 births per woman -/- Projected Population Decline: Losing 500,000 people per year -/- Key Issue: High mortality rates and declining workforce -/- Russia’s population has been declining since the collapse of the Soviet Union. Despite government incentives like financial rewards for having children, the population decline continues. A shrinking workforce threatens long-term economic growth and stability. -/- 5. China: The Aftermath of the One-Child Policy -/- Birth Rate: 1.2 births per woman -/- Projected Population Decline: Expected to fall from 1.4 billion to 800 million by 2100 -/- Key Issue: Fewer young workers to support economic growth -/- China’s one-child policy created a severe gender imbalance and an aging population. Even after relaxing the policy, birth rates remain low due to high education costs, urbanization, and economic uncertainty. This decline threatens China’s future workforce and global economic position. -/- Potential Solutions: Balancing Population and Economy -/- Addressing both overpopulation and depopulation requires different strategies depending on the region. -/- 1. Sustainable Family Planning in Overpopulated Countries -/- Governments should promote education, access to contraception, and economic support for families to control rapid population growth. -/- Countries like India and Nigeria need policies that focus on quality of life rather than population size. -/- 2. Work-Life Balance and Child Support in Depopulating Countries -/- Nations like South Korea and Italy need better childcare support, affordable housing, and flexible work policies to encourage family growth. -/- Reducing job insecurity and providing long-term financial incentives for parents can help slow population decline. -/- 3. Immigration as a Solution for Shrinking Populations -/- Countries experiencing depopulation could welcome skilled immigrants to replenish their workforce. -/- Nations like Canada and Germany have successfully used immigration to sustain their economies. -/- 4. Advancing Automation and Technology -/- AI and robotics can help replace missing workers in depopulating nations. -/- Countries like Japan are investing in robotic caregiving and automated industries to support an aging society. -/- Conclusion -/- The reality that the first 20 years of life are just preparation for 50 or more years of work is a truth that few openly discuss. Even more concerning is that while some parts of the world are overpopulating without considering sustainability, others are depopulating without a clear plan for the future. These trends create serious economic, environmental, and social challenges. -/- The challenge remains: how can we ensure that life is about more than just working to survive in a world of extreme population shifts? While systemic change is a long-term goal, personal awareness, intentional decision-making, and global cooperation can help create a more balanced and sustainable future. -/- . (shrink)

-/- The Future of Economic Systems: A Balance Between Capitalism, Socialism, and Sustainable Growth -/- Economic systems have evolved over centuries to meet the needs of societies. The invention of monetary value, a social construct, allowed for the exchange of goods and services, making economies function at a large scale. However, while this system has undoubtedly brought prosperity to many, it has also led to inequalities and environmental challenges. In order to address these issues and ensure a sustainable future, a (...) more holistic approach to economic systems is necessary—one that blends the best of capitalism, socialism, and modern economic theories such as Modern Monetary Theory (MMT). This approach, coupled with excellent government leadership and regulated population growth, could create an economic system that maximizes productivity, balances wealth distribution, and ensures sustainability for future generations. -/- The Combination of Capitalism and Socialism -/- Capitalism has proven effective at driving innovation, entrepreneurship, and economic growth. It is based on the principle that individuals and companies can freely engage in trade, and that competition leads to more efficient and diverse products and services. However, capitalism, when left unchecked, has often resulted in income inequality, environmental degradation, and social unrest. To address these issues, elements of socialism are necessary. Socialism focuses on wealth redistribution and providing a safety net for the most vulnerable members of society. It ensures that basic needs, such as healthcare, education, and housing, are met for all citizens, regardless of their income level. -/- By combining capitalism with socialism, societies can harness the strengths of both systems. The competitive nature of capitalism fosters innovation and growth, while socialism ensures that wealth is more evenly distributed and that the welfare of society as a whole is prioritized. This balance can lead to a more equitable society, where both individuals and communities can thrive. -/- The Role of Modern Monetary Theory (MMT) as a Feedback Mechanism -/- Modern Monetary Theory (MMT) proposes that governments can issue currency without the risk of running out of money, provided they manage inflation and the economy’s productive capacity responsibly. MMT offers a fresh perspective on monetary policy, advocating for increased government spending on public goods and services, such as infrastructure, healthcare, and education, without the immediate need for taxation or borrowing. -/- In this proposed economic system, MMT functions as a feedback mechanism, helping to regulate the money supply in a way that is responsive to economic conditions. By aligning the money supply with real productivity, MMT can ensure that inflation remains under control while supporting full employment and social welfare. This mechanism helps prevent the economic imbalances that have sometimes occurred in both purely capitalist and socialist systems, creating a stable environment in which society can flourish. -/- The Importance of Excellent Government Leadership and Sustainable Population Growth -/- An effective government system is essential in implementing these economic policies. Strong leadership ensures that policies are not only well-crafted but also implemented efficiently. Leaders must focus on long-term stability, fairness, and sustainability, and be willing to make decisions that prioritize the common good over short-term political gain. In this system, transparency, accountability, and a commitment to improving quality of life for all citizens should guide decision-making. -/- Another critical factor in ensuring the success of this economic system is sustainable population growth. Overpopulation can strain resources, harm the environment, and lead to economic instability. Regulated population growth ensures that society’s resources—such as food, water, energy, and housing—are not overburdened. Through education, family planning, and policies that promote sustainable living, governments can ensure that the population grows at a rate that is manageable and supportive of long-term prosperity. -/- Balancing Money Supply, Productivity, and Inequality -/- At the heart of this system is a formula that balances key economic indicators: money supply, sustainable population growth, productivity output, income inequality (Gini coefficient), and GDP per capita. The money supply must be aligned with the production of goods and services, ensuring that inflation is controlled. Sustainable population growth must match the resources available, avoiding the negative effects of overpopulation. Productivity output should be maximized without exploiting the environment or workers, and the Gini coefficient must be kept at a level that minimizes income inequality, ensuring that the benefits of economic growth are shared by all members of society. Finally, GDP per capita, which measures the standard of living, should reflect the prosperity and well-being of all individuals, not just a wealthy few. -/- A Global Vision for Economic Balance -/- While the principles discussed above could create a more equitable and sustainable economic system, their global adoption would require cooperation across nations. Economic policies would need to be tailored to each country’s specific context, but the broader framework could be shared as a global standard. It is likely that the adoption of such a system would need to begin with a few countries as examples, demonstrating the benefits of a balanced approach before it is implemented more widely. -/- Global institutions like the United Nations, World Bank, and international trade organizations could play a role in guiding and supporting countries through this transition. It would require collaboration between governments, businesses, and civil society to ensure that policies are implemented fairly and effectively. Through education, advocacy, and international cooperation, the principles of balance, fairness, and sustainability can be spread across the globe, leading to a more prosperous and just world. -/- Conclusion -/- In conclusion, the future of economic systems lies in finding the right balance between capitalism and socialism, guided by the principles of Modern Monetary Theory, strong government leadership, and regulated population growth. By aligning these elements with a formula that balances money supply, productivity, inequality, and GDP per capita, we can create a system that is not only efficient but also sustainable. The invention of monetary value has already shown its power to organize societies, but the next step is to refine the system so that it works for the benefit of all, ensuring a prosperous future for generations to come. -/- . (shrink)

The Dangers of Living in an Unsafe Community: Causes, Effects, and Comprehensive Government Solutions -/- The environment in which a person lives significantly impacts their well-being, security, and future opportunities. Staying in a community with dangerous individuals—such as criminals, violent gangs, or those engaging in unethical behavior—poses serious risks. While some people may have no choice due to financial or personal circumstances, it is always advisable to seek a safer environment whenever possible. This essay explores the causes of unsafe communities, (...) their negative effects, and a comprehensive government-led approach to solving these issues, including the importance of urban planning, housing development in slum areas, and family planning programs to prevent overcrowding. -/- Causes of Unsafe Communities -/- Several factors contribute to the existence of dangerous communities. These include economic instability, lack of education, weak law enforcement, poor urban planning, social inequality, and overpopulation. -/- 1. Poverty and Unemployment -/- One of the main causes of crime in a community is poverty. When individuals lack access to stable jobs, they may resort to illegal activities such as theft, drug dealing, or organized crime to survive. -/- For example, in Venezuela, the economic crisis has forced many people into criminal activities as a means of survival. In cities like Caracas, robbery, kidnapping, and gang-related violence have increased due to extreme poverty and lack of job opportunities. -/- 2. Lack of Education -/- Poor education systems can contribute to crime by limiting opportunities for young people. Without access to quality education, individuals may struggle to find legal employment and turn to crime as an alternative. -/- In Nigeria, for instance, many youths in underdeveloped regions receive little to no formal education, increasing the likelihood of recruitment into terrorist groups like Boko Haram, which exploits uneducated and unemployed individuals for violent activities. -/- 3. Weak Law Enforcement -/- In many high-crime areas, law enforcement is either ineffective, corrupt, or underfunded. When police presence is weak, criminals feel emboldened to continue illegal activities without fear of consequences. -/- A notable example is Mexico, where drug cartels control entire towns due to weak law enforcement. In places like Guerrero and Sinaloa, police officers are often either bribed or threatened into ignoring cartel activities, allowing crime to thrive. -/- 4. Poor Urban Planning and Slums -/- Lack of proper urban planning leads to the growth of slums—densely populated, unregulated settlements where living conditions are poor. These areas often lack basic infrastructure such as clean water, sanitation, and proper roads, creating an environment where crime can flourish. -/- For example, in Mumbai, India, slum areas like Dharavi are overcrowded, with families living in small, poorly constructed homes. The lack of proper planning has led to high crime rates, including illegal drug trade and violence. -/- In Kenya, the Kibera slum in Nairobi is one of Africa’s largest slums. Due to limited government intervention, residents struggle with extreme poverty, making them vulnerable to criminal organizations and illegal activities. -/- 5. Overpopulation and Lack of Family Planning -/- Uncontrolled population growth, especially in urban areas, leads to overcrowding, resource depletion, and increased poverty. Without proper family planning programs, families may have more children than they can support, worsening economic struggles and increasing crime rates. -/- For example, in Metro Manila, Philippines, rapid population growth has led to extreme congestion, lack of affordable housing, and growing informal settlements. Overcrowding puts pressure on public services, making it difficult to provide jobs, healthcare, and education to all residents. -/- Effects of Living in an Unsafe Community -/- 1. Physical Safety Risks -/- One of the most immediate dangers of living in a high-risk community is the threat to personal safety. -/- For example, in Chicago, USA, gang-related violence has made it dangerous for residents to walk outside even in broad daylight. -/- 2. Mental and Emotional Stress -/- Living in an unsafe environment can cause severe mental health problems such as anxiety, depression, and post-traumatic stress disorder (PTSD). -/- A st’dy in Detroit, USA, found that children growing up in high-crime areas often experience PTSD similar to that seen in war veterans. -/- 3. Limited Opportunities for Growth -/- Dangerous communities often struggle with economic and social instability. -/- For example, in Detroit, the decline of industry and rise in crime rates have left many neighborhoods economically devastated. -/- Comprehensive Government Solutions -/- To solve the problem of unsafe communities, governments must implement a multifaceted approach that addresses the root causes of crime while ensuring long-term stability. This requires economic investment, improved education, stronger law enforcement, urban planning, family planning programs, social welfare programs, and community engagement. -/- 1. Urban Planning and Housing for Slum Areas -/- Slum Upgrading Programs -/- Example: In Thailand, the Baan Mankong Housing Program provides slum residents with legal housing rights and funds to upgrade their homes. -/- Affordable Housing Projects -/- Example: Singapore’s Housing Development Board (HDB) successfully provided affordable homes for its citizens, reducing crime and homelessness. -/- Access to Basic Services -/- Example: In Brazil’s favelas, government intervention in providing sanitation and electricity has helped lower crime rates. -/- 2. Family Planning and Population Control -/- Governments must implement family planning programs to control rapid population growth in urban areas. Overpopulation leads to overcrowding, poverty, and strain on public services, which in turn contributes to crime. -/- Government-Sponsored Family Planning Programs -/- Governments should offer free access to contraceptives and family planning education to reduce unplanned pregnancies. -/- Example: Bangladesh’s national family planning program successfully reduced birth rates, easing pressure on urban centers and public services. -/- Sex Education in Schools -/- Educating young people about reproductive health and responsible parenthood helps prevent overpopulation. -/- Example: The Netherlands has one of the lowest teen pregnancy rates due to comprehensive sex education. -/- Economic Incentives for Smaller Families -/- Providing financial benefits to families that have fewer children can encourage responsible parenthood. -/- Example: China’s former one-child policy (although controversial) successfully slowed population growth in urban areas. -/- 3. Economic Development and Job Creation -/- Investment in local businesses -/- Example: In Medellín, Colombia, economic programs and infrastructure investment helped transform the city from one of the most dangerous in the world into a thriving urban center. -/- Vocational training programs -/- Example: Germany’s apprenticeship programs help integrate youth into the workforce, reducing unemployment and crime. -/- 4. Strengthening Law Enforcement and Justice Systems -/- Community policing: -/- Example: Japan’s Koban system (small police stations in neighborhoods) has contributed to its low crime rate. -/- Criminal justice reform: -/- Example: Norway’s prison system, which prioritizes rehabilitation, has one of the lowest recidivism rates in the world. -/- 5. Community Engagement and Grassroots Initiatives -/- Neighborhood watch programs: -/- Example: In London, community-led safety initiatives have helped reduce crime in certain districts. -/- Support for at-risk youth: -/- Example: In Brazil, the government funds Capoeira programs to engage youth in a positive cultural activity instead of gangs. -/- Conclusion -/- Unsafe communities are the result of complex social, economic, and political factors. Poor urban planning, poverty, overpopulation, lack of education, weak law enforcement, and social inequality all contribute to high crime rates. However, governments have the power to create lasting change through a combination of urban planning, family planning, economic investment, educational reform, improved law enforcement, social welfare, and community engagement. -/- By taking a holistic approach, governments can transform unsafe neighborhoods into thriving, secure communities, ensuring a brighter future for all citizens. -/- . (shrink)

The novel "Harry Potter" by J.K. Rowling explores the profound impact of various mother and father figures on the protagonist, Harry Potter, who has lost his parents. This paper explores the impact of mother and father figures in Harry Potter's life. Remus Lupin serves as a compassionate guardian, offering support and a sense of belonging. Molly Weasley embodies the maternal figure, providing love and stability. Sirius Black, an absent father figure, symbolizes love and sacrifice. Albus Dumbledore serves as a wise (...) mentor, offering guidance and moral teachings. Collectively, these figures shape Harry's understanding of family, loyalty, power, and responsibility. The paper highlights the transformative power of nurturing relationships and the enduring influence of love, guidance, and mentorship. (shrink)

Disciplinary issues -- Field studies -- Appendix: Theory of law : legal ethnography, or, the theoretical fruits of the inquiries into folkways. /// Reedition of papers in English spanning from 1995 to 2008 /// DISCIPLINARY ISSUES -- LAW AS CULTURE? [2002] 9–14 // TRENDS IN COMPARATIVE LEGAL STUDIES [2002] 15–17 // COMPARATIVE LEGAL CULTURES: ATTEMPTS AT CONCEPTUALISATION [1997] 19–28: 1. Legal Culture in a Cultural-anthropological Approach 19 / 2. Legal Culture in a Sociological Approach 21 / 3. Timely Issues of (...) Central and Eastern Europe 24 // COMPARATIVE LEGAL CULTURES? [2001] 29–48: 1. Legal Comparativism Challenged 29 / 2. Comparative Legal Cultures versus Comparative Law 34 / 3. Contrasting Fields 40 [a) The Historical Understanding of Socialist Law 42 / b) Convergence of Civil Law and Common Law 44] 4. Concluding Remarks 46 // THEATRUM LEGALE MUNDI: ON LEGAL SYSTEMS CLASSIFIED [2005] 49–75: 1. Preliminaries 49 / 2. Proposals 50 / 3. Impossible Taxonomy, or the Moment of Practicality in Legal Mapping 69 / 4. Diversity as a Fundamental Quality of Human Existence 74 // LEGAL TRADITIONS? IN SEARCH FOR FAMILIES AND CULTURES IN LAW [2004] 77–97: 1. Comparative Law and the Comparative Study of Legal Traditions 78 / 2. ‘System’, ‘Family’, ‘Culture’, and ‘Tradition’ in the Classification of Law 80 / 3. Different Traditions, Differing Ways of Thinking 85 / 4. Different Expectations, Differings Institutionalisations in Law 88 / 5. Different “Rationalities”, Differing “Logics” 92 / 6. Mentality in Foundation of the Law 94 / 7. Defining a Subject for Theoretical Research in Law 96 // SOMETHING NEW, SOMETHING OLD IN THE EUROPEAN IDENTITY OF LAW? [1995] 99–102 --- FIELD STUDIES -- MEETING POINTS BETWEEN THE TRADITIONS OF ENGLISH–AMERICAN COMMON LAW AND CONTINENTAL-FRENCH CIVIL LAW: DEVELOPMENTS AND EXPERIENCE OF POSTMODERNITY IN CANADA [2002] 105–130: I. Canadian Law in General 105 / II. Canadian Legal Developments in Particular [1. The Transformation of the Role of Precedents 112 / 2. The Transformation of Law-application into a Collective, Multicultural and Multifactorial Search for a Solution 116 / 3. Practical Trends of Dissolving the Law’s Positivity 120 / 4. New Prerogatives Acquired by Courts 125 {a) Unfolding the Statutory Provisons in Principles 126 / b) Constitutionalisation of Issues 127 / c) The Supreme Court as the Nation’s Supreme Moral Authority 129}] // MAN ELEVATING HIMSELF? DILEMMAS OF RATIONALITY IN OUR AGE [2000] 131–163: I. Reason and its Adventures 1. Progress and Advance Questioned 131 / 2. The Human Search for Safety Objectified 133 / 3. Knowledge Separated from Wisdom 135 / 4. Pure Intellectuality thereby Born 137 / II. The Will-Element Formalised in Law 5. Mere Voluntas in the Foundation of Legal Positivism 141 / 6. Formalism with Operations Fragmented 145 / III. The State of America Exemplified 7. “Slouching into Gomorrah” 147 / IV. Consequences 8. Utopianism-cum-Voluntarism 154 / 9. With Logic in Posterior Control of Human Formulations Only 159 / V. Perspectives 10. And a Final Resolution Dreamed about 161 // RULE OF LAW? MANIA OF LAW? ON THE BOUNDARY BETWEEN RATIONALITY AND ANARCHY IN AMERICA [2002] 165–180: {Transformation of American Law and Legal Mentality 165 / With Repercussions on the Underlying Ethos 168 / Legislation through Processualisation 170 / With Hyperrationalism Added 172 / Example: Finding Lost Property 172 / Practicalness Veiled by Verbal Magic 173 / Ending in Jurispathy 175 / Transubstantiating the Self-interest of the Legal Profession 178 / Post-modernity, Substituting for Primitiveness 178} // TRANSFERS OF LAW: A CONCEPTUAL ANALYSIS [2003] 181–207: 1. Terms 182 / 2. Technicality 190 / 3. Contrasts in Transfers of Law 200 {Contrasts 200 / Criticisms 202 / Alternatives205} 4. Conclusions 206 // THE DANGERS FOR THE SELF OF BEING SELF-CENTRED: ON STANDARDS AND VALUES [2002] 209–212 --- APPENDIX -- THEORY OF LAW – LEGAL ETHNOGRAPHY, OR THE THEORETICAL FRUITS OF THE INQUIRIES INTO FOLKWAYS [2008] 213–234 1. Encounters 213 / 2. Disciplines 218 / 3. The Lawyerly Interest 223 / 4. Law and/or Laws 226 / 5. Conclusion 233 --- Index of Subjects 235 / Index of Normative Materials 242 / Index 244 . (shrink)

Background: Food insecurity condition challenges the availability of food, access to food, food supply stability, and food utilization. Food banks play a major role in the food aid sector by distributing donated and purchased groceries directly to food-insecure families, thus significantly impacting food insecurity. On the other hand, school meal programs are implemented in many countries to combat food insecurity among school-aged children. The synergy between school meal programs and food banks has a great potency to combat food insecurity among (...) children effectively. Aim: This study aims to examine the association between experts’ involvement—such as nutritionists, farmers, and private sectors—and community engagement, including parents and others, with the linkage between food banks and school meal programs among implementing countries. Methods: The Bayesian Mindsponge Framework, combining the reasoning strengths of Mindsponge Theory and inference advantages of Bayesian analysis, was employed on a dataset of 126 government representatives who manage large-scale school meal programs in 126 different countries. Results: Findings showed that the involvement of nutritionists and the private sector was positively associated with the linkage between food banks and school meal programs, while farmers’ involvement showed an ambiguous association. The engagement of parents and others also showed an ambiguous relationship with this linkage. Conclusions: Findings underscore the strong need to formulate strategies for increasing the involvement of nutritionists and the private sector to successfully link the food banks with school meal programs in implementing countries, which is crucial for effectively combating food insecurity among school-aged children. (shrink)

Ethnographic study of Hippo Family Club, a foreign language learning club in Japan with chapters elsewhere, reveals a critique of foreign language teaching in Japanese schools and in the commercial English conversation industry. Club members contrast their own learning methods, which they view as “natural language acquisition”, with the formal study of grammar, which they see as uninteresting and ineffective. Rather than evaluating either the Hippo approach to learning or the teaching methods they criticize, however, this paper considers the (...) ways of thinking about language that club members come to share. Members view the club as a transnational organization that transcends the boundaries of the nation-state. Language learning connects the club members to a cosmopolitan world beyond the club, even before they interact with speakers of the languages they are learning. The analysis of club members’ ideologies of language and language learning illuminates not only the pragmatics of language use, but practices and outcomes of socialization and shared social structures. (shrink)

Modern Monetary Theory and the Universal Law of Balance in Nature -/- Introduction -/- Modern Monetary Theory (MMT) challenges traditional economic thinking by proposing that sovereign governments with their own currency are not financially constrained like households. Instead, they can issue money to finance public spending as long as they manage inflation and resource allocation effectively. When viewed through the lens of my universal formula, which is based on the universal law of balance in nature, MMT emerges as a valid (...) approach to economic management. However, to fully align with natural balance, it must incorporate productivity (GDP), GDP per capita, the Gini coefficient, and population regulation to ensure a stable and just society. -/- The law of Karma in Economic Systems -/- The law of karma, or cause and effect, applies to all systems, whether natural or human-made. For any system to function properly, it must be free of defects or errors. In the economic context, this means that government policies must ensure that money creation and resource distribution do not lead to instability or inequality. -/- MMT recognizes that government spending can boost Gross Domestic Product (GDP) by increasing demand for goods and services. However, if money creation exceeds productive capacity, inflation occurs, disrupting economic balance. Conversely, if spending is too low, unemployment and stagnation result. This delicate balance follows the same principle as a well-functioning system—any defect, such as misallocation of resources or failure to regulate money flow, leads to dysfunction. -/- Using MMT to Increase GDP Without Causing Inflation -/- One of the main criticisms of MMT is the risk of inflation. However, a government can increase GDP annually without triggering inflation if it directs money creation toward productive sectors that expand the economy’s capacity. This aligns with the universal law of balance—spending must be proportional to the system’s ability to absorb it. -/- To achieve this, the government must focus on: -/- 1. Investing in Infrastructure and Public Goods -/- Building roads, bridges, and energy grids increases economic efficiency and reduces business costs. -/- Improved public transportation lowers logistics costs and improves workforce mobility. -/- Infrastructure spending has a high multiplier effect, meaning that every dollar spent generates more economic activity. -/- 2. Funding Research, Development, and Innovation -/- Investing in new technologies and industries increases long-term productivity, ensuring that new money corresponds to real economic growth. -/- Government-funded innovation, such as AI, renewable energy, and biotechnology, leads to new industries and job creation, expanding GDP without inflationary pressure. -/- 3. Expanding Education and Workforce Training -/- Government-funded education and vocational training programs enhance labor productivity, ensuring that the workforce can meet the demands of evolving industries. -/- A highly skilled workforce increases GDP by producing higher-value goods and services, preventing inflation by raising overall economic efficiency. -/- 4. Supporting Strategic Industrial Growth -/- Providing targeted investment and subsidies to high-potential industries ensures that economic expansion is driven by productive capacity rather than speculation. -/- Countries like South Korea and China have used government spending to develop manufacturing and technology sectors, increasing GDP without inflation. -/- 5. Encouraging Sustainable Energy and Agriculture -/- Investment in renewable energy reduces long-term reliance on fossil fuels, lowering production costs and ensuring energy security. -/- Supporting modern agricultural practices increases food supply, preventing price spikes that contribute to inflation. -/- By focusing government spending on productivity-enhancing sectors, MMT can be applied to grow GDP while avoiding excess money supply beyond the economy’s capacity, ensuring economic balance. -/- Balancing GDP and GDP per Capita -/- While GDP measures the total value of goods and services produced in an economy, it does not reflect the distribution of wealth and individual well-being. A country can have a high GDP but still experience widespread poverty if wealth is concentrated among a few. -/- To maintain balance, economic policies must focus on GDP per capita, which measures average economic output per person. If GDP grows but the population increases at an unsustainable rate, per capita wealth declines, leading to economic stress. This aligns with my universal formula, which emphasizes that decision-making must adhere to natural balance. A nation must regulate population growth to ensure that resources, jobs, and social services are adequate for all citizens. -/- Feedback Mechanisms in Economic Policy -/- The economy, like all natural systems, operates through feedback mechanisms. MMT recognizes that government spending fuels growth, but excessive money creation without corresponding productivity leads to inflation. This is where taxation and investment in productivity serve as balancing tools. -/- If inflation rises, taxes can be increased to reduce excess money in circulation. -/- If unemployment is high, the government can spend more on job programs and infrastructure to boost productivity. -/- If wealth concentration worsens, progressive taxation can redistribute income, preventing social instability. -/- The Gini Coefficient and Economic Justice -/- The Gini coefficient measures income inequality within a society. A higher value indicates greater inequality, which can lead to social unrest and economic imbalance. If wealth is concentrated among a small elite while the majority struggle, the economy becomes unstable, much like a defective system that cannot function efficiently. -/- MMT provides tools to reduce inequality by funding public services, education, and healthcare without relying on traditional tax revenues. However, this spending must be directed toward increasing productivity and ensuring fair wealth distribution to avoid imbalances. A well-functioning system should aim for a moderate Gini coefficient, where economic opportunities are accessible to all. -/- Population Regulation to Maintain Balance -/- A key factor in economic stability is population regulation. If a country’s population grows too rapidly, GDP per capita declines, straining resources, infrastructure, and public services. Conversely, a shrinking population can lead to labor shortages and economic contraction. -/- To maintain balance, governments must implement policies that ensure population growth aligns with economic capacity. These include: -/- Education and family planning programs to encourage sustainable growth. -/- Investment in automation and AI to offset potential labor shortages in aging populations. -/- Sustainable immigration policies to balance workforce needs. -/- Conclusion -/- Modern Monetary Theory, when properly applied, aligns with the universal law of balance in nature by ensuring that economic systems function without defects. However, for MMT to work effectively, it must integrate GDP growth, GDP per capita, income distribution (Gini coefficient), and population regulation to maintain stability. -/- By directing money creation toward productive investments, such as infrastructure, education, innovation, and sustainable industries, governments can increase GDP annually without triggering inflation. This approach ensures that money supply matches real economic output, preventing the imbalance that leads to economic crises. -/- Incorporating these principles into policy-making ensures that economic decisions are guided by natural laws, leading to a more stable, just, and prosperous society. -/- . (shrink)

Empowering Religious and Church Leaders to Teach the Universal Formula Without Contradicting Their Faith: Addressing the Negative Effects of Overpopulation and Family Planning -/- Religious and church leaders hold immense influence over the moral, ethical, and social direction of their communities. Their teachings provide guidance on how people should navigate life, interact with each other, and respond to the world around them. In addressing issues such as free will, human behavior, and overpopulation, religious doctrines can sometimes appear to conflict (...) with modern solutions, particularly on subjects like family planning. However, my universal formula, designed to address the problem of free will and human behavior, provides a pathway for religious and church leaders to navigate these complexities without contradicting their faith. This formula emphasizes the importance of balance, interconnectedness, and responsibility, values that are found in the teachings of all major world religions. -/- At the heart of the universal formula is the law of karma, which asserts that balance and harmony are essential to the functioning of any system—be it individual, societal, or environmental. This law emphasizes that every action has consequences, and the decisions we make today affect not only ourselves but also the greater world. The law of karma teaches us that all systems must operate without defects or errors to function effectively. Overpopulation, caused by unchecked population growth, disrupts this balance, leading to resource depletion, environmental degradation, and social instability. The universal formula, by promoting balance, provides a framework for addressing the negative effects of overpopulation in a manner that aligns with religious principles and addresses the urgent need for responsible decision-making in family planning. -/- Religious scriptures across all major traditions emphasize the importance of balance in life, a concept that aligns with the teachings of the universal formula. For instance, in Hinduism, the concept of Dharma calls for the Individual to live in harmony with the cosmic order, ensuring that one’s actions do not disrupt the balance of nature. Similarly, in Buddhism, the Middle Path teaches that balance is necessary for the cessation of suffering and the cultivation of peace. In the Bible, the concept of stewardship is emphasized, where humanity is entrusted to care for the earth, its resources, and all living beings in a way that maintains harmony and balance. In Islam, the Quran speaks of humanity’s role as khalifah (stewards) on earth, entrusted with the responsibility to protect the environment and maintain balance. These teachings emphasize that living in harmony with the natural world is a moral and spiritual responsibility, and that actions which disrupt this balance are harmful not just to the individual but to all of creation. -/- Overpopulation has severe negative consequences for the balance of life on earth. As the global population continues to increase, resources such as food, water, and energy are stretched to their limits, leading to scarcity and competition. Environmental degradation, including deforestation, loss of biodiversity, and pollution, is accelerated, undermining the stability of ecosystems. Urban areas become overcrowded, contributing to inadequate housing, poor sanitation, and strained healthcare systems. Social problems such as poverty, unemployment, and inequality are exacerbated, particularly for the most vulnerable members of society. These challenges are not only practical concerns but also ethical and spiritual issues, as they threaten the delicate balance that religions call for. -/- Many religious traditions emphasize the sanctity of life and the importance of family, but the growing pressures of overpopulation make it increasingly difficult to ignore the practical realities of responsible family planning. Religious teachings often advocate for large families as a divine blessing, and while this belief is deeply rooted in faith, it may not fully account for the larger consequences of unchecked population growth. The universal formula offers a solution that aligns with both religious values and the practical need for societal and environmental responsibility. -/- By incorporating the law of karma into religious teachings, religious leaders can help their communities understand that every decision, including the decision to have children, has consequences that extend beyond the individual. The law of karma teaches that when we act in ways that are not in harmony with the natural balance, we create an imbalance that affects the entire system. This is particularly relevant to overpopulation, where the unchecked growth of the population leads to environmental degradation, resource scarcity, and social instability. Family planning, in this context, becomes an act of stewardship—caring for the earth and its resources in a way that allows future generations to live in balance and prosperity. -/- Furthermore, the negative effects of overpopulation disproportionately affect the most vulnerable members of society. Religious traditions emphasize compassion and caring for the marginalized. The universal formula’s focus on balance calls for a recognition of the interconnectedness of all people, particularly the poor and those who suffer from the consequences of overpopulation. In this light, responsible family planning is not only an ethical decision for one’s family but also an act of love and compassion for the wider community and future generations. -/- Incorporating the teachings of various religious traditions can further empower religious leaders to address the problem of overpopulation without compromising their faith. For example: -/- Hinduism teaches that by living in balance with Dharma, individuals can ensure the sustainability of the world around them, which aligns with the understanding that responsible family planning is an ethical and necessary part of maintaining that balance. -/- Buddhism’s principle of the Middle Path advocates for moderation in all things. This idea resonates with the need to avoid overconsumption and irresponsible population growth that leads to imbalance. -/- Christianity emphasizes stewardship of the earth, where the faithful are called to care for the world and its resources, aligning with the idea that overpopulation disrupts this responsibility and harms the environment. -/- Islam teaches that humans are stewards of the earth and that maintaining balance with the natural world is a divine command. Overpopulation disrupts that balance and leads to the suffering of all creation. -/- By teaching the universal formula within the context of these shared religious principles, religious leaders can present family planning as an act of responsible stewardship, compassion, and balance. This approach aligns with the deeper spiritual values of all major world religions while addressing the pressing societal and environmental concerns caused by overpopulation. -/- In conclusion, overpopulation is a major threat to the balance of nature and the well-being of humanity, and religious leaders have an important role to play in addressing this issue. The universal formula provides a framework for teaching that aligns with the core values of all faiths: balance, stewardship, compassion, and interconnectedness. By empowering their followers with this understanding, religious leaders can guide their communities to make responsible decisions that benefit not just their families but the entire world. Family planning, when understood through the lens of religious teachings on balance and responsibility, becomes an act of love and wisdom—one that ensures a sustainable, harmonious future for all. -/- . (shrink)

Digital practices in design, together with computer-assisted manufacturing (CAM), have inspired the reflection of philosophers, theorists, and historians over the last decades. Gilles Deleuze’s The Fold: Leibniz and the Baroque (1988) presents one of the first and most successful concepts created to think about these new design and manufacturing practices.1 Deleuze proposed a new concept of the technological object, which was inspired by Bernard Cache’s digital design practices and computer-assisted manufacturing. Deleuze compared Cache’s practices to Leibniz’s differential calculus-based notion of (...) the parametric curve. From this perspective, the object is no longer an essential form: rather, it is functional, defined by a family of parametric curves. In Deleuze’s terms, it is an objectile. This definition grasps a particular aspect of modernity in the technological object, rendering possible the industrial production of “the unique object” (la pièce unique), while making obsolete the homogeneity that comes with industrial standardization. What follows introduces developmental biology into this design matrix, interrogating the relationship between parametric design and computer-assisted manufactory on the one hand and biological morphogenetic processes on the other. Is one necessary for the other? Does an architect need computation in order to render morphogenetic shapes? In answering these questions, this chapter displaces the centrality of digital technology in the design of shape-shifting forms within architecture and calls for a rethinking of design by way of analog prototypes. I argue that “thinking through analogs” offers another means of generating parametrically based morphogenetic forms. (shrink)

COVID-19 knows no boundaries, but political responses to it certainly do. Much has been made about how the pandemic has revealed the Hobbesian nature of political power, but this picture of politics occludes from vision the interdependent nature of our current international order. In particular, it overlooks the fact that much of the goods, services, capital, and people that societies rely on in order to function are sourced from outside the domestic state. And, conversely, it overlooks the extent to (...) which the policy responses taken in one state have considerable effects on the options available, and the outcomes suffered, in other jurisdictions. This paper seeks to correct this oversight, by highlighting two duties that states bear towards one another in the context of this crisis, by virtue of their participation in international trade relationships. Trade grounds duties of justice between trade partners by making them dependent upon one another in order to realize their respective duties of domestic justice. This dependence, in turn, grounds a duty of stability, and a duty of accountability. Having explained and argued for these two duties, the paper discusses the implications of taking these two duties seriously in the context of states’ policy responses to the COVID-19 crisis. (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)

The essential biological processes that sustain life are catalyzed by protein nano-engines, which maintain living systems in far-from-equilibrium ordered states. To investigate energetic processes in proteins, we have analyzed the system of generalized Davydov equations that govern the quantum dynamics of multiple amide I exciton quanta propagating along the hydrogen-bonded peptide groups in α-helices. Computational simulations have confirmed the generation of moving Davydov solitons by applied pulses of amide I energy for protein α-helices of varying length. The stability and mobility (...) of these solitons depended on the uniformity of dipole-dipole coupling between amide I oscillators, and the isotropy of the exciton-phonon interaction. Davydov solitons were also able to quantum tunnel through massive barriers, or to quantum interfere at collision sites. The results presented here support a nontrivial role of quantum effects in biological systems that lies beyond the mechanistic support of covalent bonds as binding agents of macromolecular structures. Quantum tunneling and interference of Davydov solitons provide catalytically active macromolecular protein complexes with a physical mechanism allowing highly efficient transport, delivery, and utilization of free energy, besides the evolutionary mandate of biological order that supports the existence of such genuine quantum phenomena, and may indeed demarcate the quantum boundaries of life. (shrink)

The main purpose of this work is to examine John Rawls’ views on guilt and shame, as well as briefly review the relationship between his theory of moral development and the problem of stability. First of all, in order to fully reveal the subject, it is important to outline the central views on moral emotions developed in Ethics. So, in the first part of the work, four families of moral emotions developed by Jonathan Haidt and the principal differences between shame (...) and guilt will be studied. The second part will examine John Rawls’ theory of the development of the moral sense of guilt, as well as his reflections on shame. In the final part of the work, Rawls’ theory of the moral development of individuals and the prerequisites for acquiring a sense of justice in conjunction with the problem of stability will be studied in main terms. (shrink)

A crucial socio-political challenge for our age is how to rede!ne or extend group membership in such a way that it adequately responds to phenomena related to globalization like the prevalence of migration, the transformation of family and social networks, and changes in the position of the nation state. Two centuries ago Immanuel Kant assumed that international connectedness between humans would inevitably lead to the realization of world citizen rights. Nonetheless, globalization does not just foster cosmopolitanism but simultaneously yields (...) the development of new group boundaries. Group membership is indeed a fundamental issue in political processes, for: “the primary good that we distribute to one another is membership in some human community” – it is within the political community that power is being shared and, if possible, held back from non-members. In sum, it is appropriate to consider group membership a fundamental ingredient of politics and political theory. How group boundaries are drawn is then of only secondary importance. Indeed, Schmitt famously declared that “[e]very religious, moral, economic, ethical, or other antithesis transforms into a political one if it is suffciently strong to group human beings e#ectively according to friend and enemy”. Even though Schmitt’s idea of politics as being constituted by such antithetical groupings is debatable, it is plausible to consider politics among other things as a way of handling intergroup di#erences. Obviously, some of the group-constituting factors are more easily discernable from one’s appearance than others, like race, ethnicity, or gender. As a result, factors like skin color or sexual orientation sometimes carry much political weight even though individuals would rather con!ne these to their private lives and individual identity. Given the potential tension between the political reality of particular groupmembership defnitions and the – individual and political – struggles against those definitions and corresponding attitudes, citizenship and civic behavior becomes a complex issue. As Kymlicka points out, it implies for citizens an additional obligation to non-discrimination regarding those groups: “[t]his extension of non-discrimination from government to civil society is not just a shift in the scale of liberal norms, it also involves a radical extension in the obligations of liberal citizenship”. Unfortunately, empirical research suggests that political intolerance towards other groups “may be the more natural and ‘easy’ position to hold”. Indeed, since development of a virtue of civility or decency regarding other groups is not easy, as it often runs against deeply engrained stereotypes and prejudices, political care for matters like education is justified. Separate schools, for example, may erode children’s motivation to act as citizens, erode their capacity for it and!nally diminish their opportunities to experience transcending their particular group membership and behave as decent citizens. This chapter outlines a possible explanation for such consequences. That explanation will be found to be interdisciplinary in nature, combining insights from political theory and cognitive neuroscience. In doing so, it does not focus on collective action, even though that is a usual focus for political studies. For example, results pertaining to collective political action have demonstrated that the relation between attitudes and overt voting behavior or political participation is not as direct and strong as was hoped for. Several conditions, including the individual’s experiences, self-interest, and relevant social norms, turned out to interfere in the link between his or her attitude and behavior. Important as collective action is, this chapter is concerned with direct interaction between agents and the in$uence of group membership on such interaction – in particular joint action. Although politics does include many forms of action that require no such physical interaction, such physical interaction between individuals remains fundamental to politics – this is the reason why separate schooling may eventually undermine the citizenship of its isolated pupils. This chapter will focus on joint action, de!ned as: “any form of social interaction whereby two or more individuals coordinate their actions in space and time to bring about a change in the environment”. Cognitive neuroscienti!c evidence demonstrates that for such joint action to succeed, the agents have to integrate the actions and expected actions of the other person in their own action plans at several levels of speci!city. Although neuroscienti!c research is necessarily limited to simple forms of action, this concurs with a philosophical analysis of joint action, which I will discuss below. (shrink)

Proudhon is renowned for his anarchist ideas, yet his thoughts on federalism have long been overlooked. To such an extent that Proudhon himself wrote in his book that even at that time, his critics did not carefully read his ideas on federalism, but hastily concluded that all his discussions on federation were anarchistic, which greatly frustrated Proudhon. As for this book, The Principle Of Federation and the Need to Reconstitute the Party of Revolution, there is very limited information available on (...) both the English and Chinese Internet. Richard Vernon published an English translation of the book in 1979, but it only covered the main chapters discussing federalism, about 12 chapters in total. However, the original French version of the book consists of 31 chapters. To date, there is no Chinese translation of this book. Therefore, the translator believes that it is highly appropriate to translate the complete version of this book into Chinese and introduce it to the Chinese repository. After revising the Chinese translation, the translator also intends to re-translate the book into an English version to fill the gap of the remaining 19 chapters in the English repository. -/- Proudhon believed that politics, fundamentally, depends on two entirely opposite principles: authority and liberty. One is obedience and belief, while the other is freedom and reason. These two principles are as old as human history itself. The principle of authority is naturally given, while the principle of liberty is derived from thought and reason. Among the various combinations of liberty and authority, Proudhon classified all forms of government in the world into two major categories and four specific types. The two major categories are authoritative regimes and free regimes. In authoritative systems, power is indivisible, whereas in free systems, power is divisible. Every society contains elements of both authority and liberty. Only one kind of constitution can combine order and liberty, stability and justice. And this constitution, ultimately recognized by the people's reason, must be federalism. -/- So, how is federalism established? The author reviews the signing of the contract. To meet the conditions of cooperation and complementarity of the contract, citizens must fulfill the following when joining the contract: 1) The benefits they receive from the state must be equal to the sacrifices they make to the state. 2) They must retain their freedom, sovereignty, and initiative. Proudhon also explicitly pointed out that this stipulated and understood political contract is what is called a federation. The essence of the federal contract is that within this system, the contracting parties—namely, the heads of families, communes, states, provinces, or kingdoms—not only assume obligations to each other but also, through the contract, retain more rights, more freedom, more power, and more property than they have relinquished. (shrink)

The issue of justice after catastrophe is an enormous challenge to contemporary theories of distributive justice. In the past three decades, the controversy over distributive justice has centered on the ideal of equality. One of intensely debated issues concerns what is often called the “equality of what,” on which there are three primary views: welfarism, resourcism, and the capabilities approach. Another major point of dispute can be termed the “equality or another,” about which three positions debate: egalitarianism, prioritarianism, and sufficientarianism. (...) On these topics of distributive justice, authors are concerned with the current difference between the better-off and the worse-off or the present situation of the badly-off. By contrast, it is essential to take account of the past distribution of well-being as well as the present situation in order to explore questions of post-catastrophe justice. Without looking at the pre-disaster distribution of income, preference satisfaction, or basic capabilities among affected people, no present assessment of the damage caused by the disaster could be correct and no proposed remedy adequate. It is true that luck egalitarians assess the current distribution among people by referring to the decision that each individual made. Yet they pay scant attention to the situation in which each one stayed in the past. Therefore, we can legitimately say that most theorists of distributive justice, including luck egalitarians, have failed to give consideration to the past state of each person. -/- To fill this gap in the literature, the present article explores philosophical questions that arise when we take account of each person’s past and present situations in discussing distributive justice regarding public compensation and assistance to survivors and families of victims of natural and industrial disasters. In addressing these novel questions, I develop and refine various concepts, ideas, and arguments that have been presented in the study of distributive justice in normal settings. I tackle two tasks, the first of which is to explore the foundation and scope of luck egalitarianism. Despite the moral appeal it has in many cases, luck egalitarianism has attracted the so-called harshness objection. Some luck egalitarians attempt to avoid this objection in a pragmatic way by combining the luck egalitarian doctrine with the principle of basic needs satisfaction. However, they do not provide any systematic rationale for this combination. In contrast with such pragmatic responses, I seek to offer a principled argument for holding individuals responsible for their choices only when their basic needs are met, by invoking the ideas of respect for human voluntariness and rescue of human vulnerability. Based on this argument, I propose a form of responsibility-sensitive theory, which considers the pre-disaster distribution of well-being as a default position. The second task I take on is to refine sufficientarianism in the context of post-catastrophe justice. Luck egalitarianism with boundaries set by the basic needs principle seems to indicate the potential for sufficientarianism. But major proponents of this view conceive the welfarist assumption, a considerably high standard of well-being, and the controversial treatment of persons staying below the threshold, all of which seem problematic in the post-disaster situation. I try to construct a new version of sufficientarianism by replacing these current features with more robust ones. (shrink)

We present a formal mechanical analysis using sweeping net methods to approximate surfacing singularities of saddle maps. By constructing densified sweeping subnets for individual vertices and integrating them, we create a comprehensive approximation of singularities. This approach utilizes geometric concepts, analytical methods, and theorems that demonstrate the robustness and stability of the nets under perturbations. Through detailed proofs and visualizations, we provide a new perspective on singularities and their approximations in analytic geometry.

Why Capitalism Cannot Create More Successful Entrepreneurs to Balance Stable Job Creation Amid Increasing Population Growth -/- Introduction -/- Capitalism is often praised for fostering entrepreneurship, economic growth, and job creation. However, its inherent flaws—such as wealth concentration, monopolization, financial barriers, and wage suppression—prevent it from producing enough successful entrepreneurs to balance job creation with increasing population growth. As the global population expands, capitalism alone fails to generate sufficient employment opportunities, leading to economic instability, poverty, and inequality. -/- To address (...) these challenges, a balanced approach involving government intervention, socialist-inspired policies, population regulation, and a coordinated effort between private and public sector job creation is necessary. By ensuring economic stability, providing social safety nets, and aligning workforce growth with sustainable employment opportunities, societies can mitigate capitalism’s failures while maintaining its productive aspects. -/- 1. The Fundamental Flaws of Capitalism in Job Creation -/- While capitalism promotes competition and innovation, it also creates significant economic imbalances: -/- Wealth Concentration and Inequality: Over time, wealth accumulates among a few individuals and corporations, reducing opportunities for new entrepreneurs and limiting social mobility. -/- Monopolization: Large corporations dominate markets, pushing out small businesses and reducing job diversity. -/- Financial Barriers to Entrepreneurship: The cost of starting and sustaining a business is high, making it difficult for new entrepreneurs to compete. -/- Short-Term Profit Maximization: Companies prioritize short-term gains, often outsourcing jobs or automating processes to cut costs, rather than investing in long-term job creation. -/- Cyclical Economic Crises: Capitalist economies experience frequent recessions, leading to mass layoffs, business failures, and financial insecurity. -/- These issues make capitalism insufficient in creating enough businesses and stable jobs to match population growth. -/- 2. The Difficulty of Starting a Business and Its Impact on Job Creation -/- Despite the belief that anyone can succeed through hard work, starting a business remains a significant challenge due to: -/- High Initial Costs: Rent, inventory, equipment, and salaries require substantial capital. -/- Limited Access to Credit: Most banks and investors require collateral or proven profitability, which new entrepreneurs lack. -/- Complex Regulations: Navigating legal and tax systems is expensive and time-consuming. -/- Intense Market Competition: Large corporations benefit from economies of scale, making survival difficult for small businesses. -/- Due to these challenges, most aspiring entrepreneurs fail or remain in precarious financial positions, reducing their ability to contribute to long-term job creation. -/- 3. The Effect of Low Wages on Consumer Buying Power and Job Stability -/- One of capitalism’s biggest contradictions is its reliance on low wages to maximize corporate profits while simultaneously needing strong consumer demand to sustain business growth. -/- Reduced Consumer Demand: When workers earn low wages, they have less money to spend, weakening economic growth. -/- Increased Debt and Financial Instability: Many workers rely on credit for basic needs, making them financially vulnerable. -/- Job Insecurity and Precarious Work: Companies cut costs by hiring temporary workers or outsourcing jobs, leading to job instability. -/- By failing to pay workers a living wage, capitalism limits its own potential for sustainable economic growth, reinforcing inequality and restricting business expansion. -/- 4. Balancing Job Creation Between the Private and Public Sectors -/- To counteract capitalism’s job creation failures, a balanced approach that combines private sector entrepreneurship and government-led job creation is essential. -/- A. Private Sector Job Creation -/- The private sector should remain a driving force of economic innovation and employment, but it must be regulated to prevent exploitative practices. Governments can support private-sector job creation by: -/- Providing Financial Assistance to Startups: Low-interest loans and grants can help small businesses grow. -/- Ensuring Fair Competition: Antitrust laws prevent monopolies from dominating industries. -/- Raising Minimum Wages: Ensuring fair wages strengthens consumer spending and business stability. -/- Encouraging Ethical Business Models: Worker cooperatives and profit-sharing models can create sustainable, fair workplaces. -/- B. Government-Led Job Creation -/- Governments must step in where the private sector fails to provide sufficient employment opportunities. Public-sector job creation should focus on: -/- Infrastructure Development: Roads, bridges, schools, and renewable energy projects generate long-term employment. -/- Public Services Expansion: More jobs in healthcare, education, and social services create stable employment. -/- Green Economy Investments: Sustainable industries like clean energy and environmental conservation create new career paths. -/- Universal Job Guarantee Programs: Governments can offer public jobs in times of economic downturns to prevent mass unemployment. -/- By combining private-sector dynamism with public-sector stability, societies can ensure that job creation keeps pace with population growth. -/- 5. The Role of Population Regulation in Economic Stability -/- One of the critical yet often overlooked aspects of economic sustainability is aligning population growth with job availability. Unregulated population expansion can lead to: -/- Unemployment and Underemployment: More people entering the job market than available jobs create economic strain. -/- Increased Poverty and Social Unrest: Large unemployed populations lead to instability and higher crime rates. -/- Strain on Public Services: Overpopulation overwhelms healthcare, education, and infrastructure systems. -/- A. Family Planning and Education -/- Governments must implement policies that encourage responsible population growth through: -/- Access to Contraception and Family Planning Services: Ensuring reproductive health choices empower families to plan their future. -/- Educational Campaigns on Sustainable Population Growth: Teaching the economic impact of overpopulation helps societies make informed decisions. -/- Encouraging Gender Equality and Women’s Employment: Empowering women in the workforce naturally leads to lower birth rates and a more balanced economy. -/- B. Workforce and Immigration Planning -/- Instead of uncontrolled population growth, governments should focus on workforce planning to ensure that job creation aligns with demographic trends: -/- Targeted Immigration Policies: Encouraging skilled immigration in sectors with labor shortages helps maintain economic stability. -/- Retraining and Reskilling Programs: Adapting the workforce to emerging industries prevents large-scale unemployment. -/- Regional Job Distribution: Encouraging businesses to develop outside of major cities can balance employment opportunities across regions. -/- By coordinating population regulation with job market needs, economies can achieve sustainable development and avoid crisis-driven employment gaps. -/- 6. The Importance of Government and Central Bank Policies -/- To stabilize capitalism’s weaknesses, government and central bank intervention using socialist principles is essential. These policies include: -/- Progressive Taxation: Redistributing wealth to fund public services and entrepreneurship programs. -/- Public Investment in Education and Vocational Training: Preparing the workforce for new economic demands. -/- Job-Creation Programs: Investing in sectors that provide stable, long-term employment. -/- Monetary Policies that Promote Sustainable Growth: Controlling inflation, interest rates, and wage growth to prevent economic instability. -/- A coordinated economic strategy ensures that capitalism’s benefits are widely distributed, rather than concentrated among a wealthy elite. -/- 7. Conclusion: A Mixed Economic Model for Sustainable Job Growth -/- Capitalism, by itself, fails to create enough successful entrepreneurs and jobs to match population growth due to its systemic flaws. Wealth concentration, monopolization, financial barriers, and low wages prevent new businesses from thriving and workers from earning enough to sustain economic demand. -/- To correct these imbalances, a mixed economic model—combining capitalist entrepreneurship with government intervention, population regulation, and central bank policies—is necessary. By balancing private-sector innovation with public-sector job creation and aligning workforce growth with sustainable employment opportunities, societies can ensure economic stability, reduce inequality, and promote long-term prosperity. -/- Only through holistic economic planning can nations achieve stable job creation, entrepreneurship growth, and population balance, creating a future where economic progress benefits everyone, not just a privileged few. -/- . (shrink)

The Threat of Nuclear War Without Population Regulation -/- Introduction -/- The risk of nuclear war is one of the most pressing concerns of modern civilization. While many factors contribute to this threat—geopolitical rivalries, economic inequalities, and military expansion—one of the most overlooked yet critical factors is overpopulation. Without proper population regulation, resource scarcity, social unrest, and international conflicts may escalate to the point where nuclear war becomes not just possible, but inevitable. This essay explores how overpopulation intensifies global tensions (...) and why sustainable population policies are essential for long-term peace and stability. -/- Overpopulation and Resource Scarcity -/- As the global population continues to grow, the demand for essential resources such as food, water, energy, and land increases exponentially. However, Earth’s natural resources are finite. Many nations already struggle with shortages, leading to economic instability and competition. History has shown that resource scarcity often leads to conflicts—whether over oil, fresh water, or arable land. When nations perceive that their survival is at risk, they may resort to aggressive policies, including war, to secure their needs. -/- In a world where nuclear weapons exist, conflicts over resources could escalate beyond conventional warfare. Powerful nations with nuclear capabilities may feel compelled to use their arsenals to assert dominance or deter rival nations from taking aggressive actions. Without population control measures to balance resource consumption with sustainable growth, these tensions will only increase, raising the risk of global conflict. -/- Economic and Social Instability -/- Overpopulation is not just an environmental or resource issue; it also leads to economic and social instability. Rapid population growth in many developing nations has outpaced job creation, leading to high unemployment rates, poverty, and social unrest. Desperate populations are more susceptible to extremist ideologies, and political instability can make nuclear-armed states more unpredictable. -/- Furthermore, mass migrations caused by overpopulation and climate change put additional strain on already fragile regions. As developed countries struggle to accommodate large numbers of migrants, nationalist and militaristic policies may become more prevalent, increasing the likelihood of conflict. If such conflicts involve nuclear-armed nations or their allies, the risk of nuclear escalation grows. -/- Geopolitical Tensions and Military Expansion -/- As countries seek to secure their own survival in an overpopulated world, they often expand their military presence to protect their interests. Military build-ups create an arms race, which heightens tensions between rival nations. The Cold War is a historical example of how military competition, fueled by ideological and resource conflicts, nearly led to nuclear catastrophe. -/- In today’s multipolar world, with nuclear weapons in the hands of multiple states—including some with unstable governments—the risk is even higher. A single miscalculation or provocation could trigger a nuclear exchange. Population growth, by exacerbating existing geopolitical tensions, makes such miscalculations more likely. -/- The Role of Population Regulation in Preventing War -/- To reduce the likelihood of nuclear war, nations must adopt responsible population policies. These policies do not have to involve extreme depopulation but should focus on sustainable growth through education, healthcare, and economic planning. Providing universal access to family planning, promoting gender equality, and improving education systems can naturally slow population growth and create more stable societies. -/- Your universal formula, which emphasizes the law of balance in nature, aligns with this approach. If governments understand that unlimited population growth disrupts balance—leading to resource depletion, economic turmoil, and conflict—they may be more inclined to implement rational policies that maintain harmony between human civilization and the natural world. -/- Conclusion -/- Without population regulation, nuclear war remains a real possibility. Overpopulation intensifies resource conflicts, economic instability, and geopolitical tensions—all of which increase the risk of armed conflict between nuclear-armed states. However, through education, sustainable development, and rational governance, humanity can prevent this outcome. By integrating the universal law of balance in nature into educational and policy frameworks, we can create a future where population growth is managed responsibly, and the threat of nuclear war is minimized. -/- . (shrink)

Quine’s desert is generally contrasted with Meinong’s jungle, as a sober ontological alternative to the exuberant luxuriance that comes with the latter. Here I focus instead on the desert as a sober metaphysical alternative to the Aristotelian garden, with its tidily organized varieties of flora and fauna neatly governed by fundamental laws that reflect the essence of things and the way they can be, or the way they must be. In the desert there are no “natural joints”; all the (...) class='Hi'>boundaries we find are lines we have drawn, artificial fencings that merely reflect of our own demarcations, our classifications, our desperate need to ward off the flux and meet an excusable but ungrounded demand for order and stability. The desert returns a picture of reality that is radically anti-realist. And yet the picture does not amount to a form of irrealism. The desert is out there and is what it is regardless of how we feel. And it is not completely structureless. It’s just that the structure it has is very thin and does not correspond to the sort of structure that so-called metaphysical realists—and scientific realists alike—tend to attribute to it. (shrink)

Psychological well-being is a major global concern receiving more scholarly attention following the 2008 Great Recession, and it becomes even more relevant in the context of COVID-19 outbreak. In this study, we investigated the impact of economic uncertainty resulting from natural disasters, epidemics, and financial crisis on individuals' mental health. As unemployment rate exponentially increases, individuals are faced with health and economic concerns. Not all society members are affected to the same extent, and marginalized groups, such as those suffering from (...) chronic mental illnesses or low-income families cannot afford the downsizing, mass lay-offs and lack of access to public health services. Psychiatric profession is familiarized with the phenomenon of intolerance of uncertainty (IU), and we examine how this concept is associated with job uncertainty and social identity disturbance. Several studies have formally investigated the effects of IU, but to our knowledge, this is the first research integrating the psychological well-being, job uncertainty and identity disturbance caused by economic breakdown. Literature points to many reported cases of PTSD, anxiety, depression and suicidal tendencies following major social disasters. Yet, we have undertaken to analyze the subjective experiences underlying the self-harming behaviors in an attempt to fill the methodological gap by drawing insights from prominent psychological, sociological and economic theories. We find economic uncertainty to have a positive relation to job uncertainty and identity disturbance, and a negative relationship with psychological well-being. Psychological well-being depends on coherency between both abstract subjective and concrete objective identity, and when these perceptions are inconsistent, cognitive dissonance arises resulting in identity disturbance. We argue that stability is not associated with monetary advantage only, but also with a wide range of other benefits that are crucial for individuals' growth, satisfaction and sense of identity. Therefore, we propose the implementation of social support and public welfare policies to mitigate health risks during the turbulent socio-economic changes. (shrink)

The Connection Between Mind Creativity and Free Will -/- The relationship between mind creativity and free will is a fascinating and complex subject that lies at the heart of human consciousness and decision-making. Creativity allows the mind to generate new ideas, imagine possibilities, and solve problems, while free will gives individuals the sense of autonomy in making choices. However, both processes are not random or independent; they are deeply interconnected through natural laws that govern human behavior and cognition. This essay (...) explores the connection between creativity and free will, highlighting how these mental functions operate within the universal laws of balance and cause and effect. -/- I. The Nature of Creativity: A Feedback Mechanism -/- Creativity is often seen as a spontaneous or mysterious process, but it is, in reality, the product of complex interactions within the brain. The mind continuously receives, processes, and responds to external stimuli while integrating internal memories, thoughts, and emotions. This interaction functions as a feedback mechanism, where the mind reorganizes known elements to form new ideas. -/- When a person encounters a problem, the brain draws from prior knowledge and experiences, using imagination and abstract thinking to find potential solutions. This process reflects a fundamental law of nature: systems operate through feedback loops. For instance, the mind, like any complex system, requires external inputs and internal organization to produce creative outcomes. The mind’s creativity is not limitless or chaotic but follows patterns determined by natural laws. -/- II. Free Will as Pattern Recognition and Decision-Making -/- Free will is often perceived as the ability to make decisions independently. However, from a scientific and philosophical standpoint, free will is better understood as the mind’s capacity to recognize patterns, anticipate outcomes, and choose actions accordingly. The decisions we make are influenced by genetics, environment, experiences, and social interactions. -/- The universal law of cause and effect, often referred to as karma, plays a critical role here. Every action has a reaction, and every decision has consequences. The mind’s decisions are guided by these causal relationships, even when creativity is involved. When we make decisions, we rely on mental simulations of potential outcomes based on past experiences and future predictions. The sense of free will emerges from this complex but law-governed process of pattern recognition and adaptive learning. -/- III. Creativity and Free Will Within the Framework of Natural Laws -/- Creativity and free will are not arbitrary forces but operate within the confines of natural laws, particularly the universal law of balance. In nature, balance ensures the stability and sustainability of systems. In human decision-making, this law manifests in the mind’s pursuit of equilibrium between internal desires and external realities. -/- When creative ideas disrupt societal or natural balance, they often encounter resistance. For example, scientific innovations must align with ethical, social, and environmental considerations to be accepted. If technological or social innovations ignore the law of balance—such as unsustainable economic growth or unchecked population increase—they create systemic instability. Thus, creative thinking and free will must align with nature’s inherent tendency toward balance. -/- IV. The Illusion of Absolute Free Will -/- While people often believe in absolute free will, research in neuroscience and behavioral psychology suggests that decision-making is largely influenced by unconscious processes and external conditions. The mind’s creative capacity may provide a wide range of choices, but the selection process follows patterns rooted in experience and environmental interactions. -/- Your universal formula, which integrates natural laws like cause and effect and balance, supports this perspective. Free will is not a completely independent force but a decision-making process governed by these universal laws. Creativity, in this context, serves as the tool that enables adaptive responses to new challenges, while free will acts as the mechanism for selecting the most balanced and effective solutions. -/- V. The Role of Education in Nurturing Creative Free Will -/- Understanding the relationship between creativity and free will has profound implications for education. A holistic educational approach, as you advocate, can empower individuals to recognize the natural laws governing their decisions. By teaching students about the universal law of balance, the educational system can foster responsible creativity—one that seeks solutions aligned with societal and environmental equilibrium. -/- Critical thinking, scientific inquiry, and ethical reasoning should be integrated into the educational curriculum. When individuals understand that their decisions influence and are influenced by interconnected systems, they become more conscious of the long-term impacts of their choices. Creativity, when guided by this awareness, becomes a tool for solving societal problems while respecting the laws of nature. -/- V. Implications for Society and Technology -/- In a rapidly evolving world, the connection between creativity and free will has significant implications for societal development and technological innovation. Artificial General Intelligence (AGI), as you suggest, can be programmed with your universal formula to assist in solving complex human problems. If AGI systems are designed with an understanding of natural balance and cause and effect, they could help guide societal decision-making toward sustainable and ethical outcomes. -/- Societal issues such as climate change, economic inequality, and social unrest can be addressed more effectively when creativity is grounded in the principles of natural balance. Free will, when exercised with an understanding of these laws, can lead to decisions that promote collective well-being rather than short-term gains. -/- Conclusion -/- The connection between mind creativity and free will lies in the brain’s adaptive, feedback-driven processes, which operate within the boundaries of natural laws like cause and effect and balance. Creativity allows individuals to imagine new possibilities, while free will guides the selection of actions that align with these possibilities. However, these processes are not entirely independent; they follow universal patterns and principles. -/- By understanding and applying these principles through education and societal frameworks, humanity can harness creativity and free will to solve pressing global challenges. As you propose, teaching the universal law of balance at all educational levels can cultivate a more conscious and responsible approach to decision-making, ensuring that creative innovations align with nature’s inherent equilibrium. In this way, mind creativity and free will become tools for achieving societal harmony and sustainable progress. -/- . (shrink)

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

Ideal GDP per Capita, Gini Coefficient, and Population Growth: A Holistic Framework for National Prosperity -/- Economic metrics such as GDP per capita, the Gini coefficient, and population growth are interrelated factors that shape a nation’s economic health, equity, and sustainability. While GDP per capita reflects the average economic output per person and the Gini coefficient measures income inequality, population growth plays a critical role in influencing both metrics. Achieving an ideal balance among these three indicators is essential for fostering (...) long-term prosperity and social stability. -/- This essay explores the characteristics of an ideal GDP per capita, Gini coefficient, and population growth, emphasizing how they interact to create a balanced and sustainable society. -/- Ideal GDP per Capita -/- GDP per capita is a key indicator of a nation’s economic productivity and standard of living. While higher GDP per capita is generally associated with improved living standards, its effectiveness depends on equitable distribution and sustainable resource use. -/- Ideal Range: Studies suggest that an ideal GDP per capita lies between $20,000 and $50,000, as this range ensures that most citizens have access to basic necessities, quality healthcare, education, and infrastructure. Beyond this range, diminishing returns on wealth are observed, meaning additional income contributes less to overall well-being. -/- Equity as a Prerequisite: High GDP per capita should align with equitable wealth distribution. Without fair distribution, economic gains are concentrated among the wealthy, exacerbating inequality and reducing the overall quality of life for many. -/- Ideal Gini Coefficient -/- The Gini coefficient measures income inequality, with 0 representing perfect equality and 1 representing maximum inequality. An ideal Gini coefficient balances equity and economic incentives. -/- Ideal Range: Economists agree that a Gini coefficient between 0.25 and 0.35 is optimal, as it reflects a society where wealth and opportunities are shared relatively equitably without discouraging innovation and productivity. -/- Impacts of Low Inequality: Countries with low Gini coefficients often experience stronger social cohesion, lower crime rates, and better health outcomes. For instance, Scandinavian nations, with Gini coefficients around 0.25–0.30, demonstrate how equitable wealth distribution can enhance societal well-being. -/- Economic Growth and Equality: Excessive inequality (Gini > 0.4) can hinder social mobility and lead to political and economic instability, undermining long-term growth. -/- Ideal Population Growth -/- Population growth is a critical factor that influences GDP per capita and income distribution. A balanced and sustainable population growth rate is necessary to achieve and maintain ideal economic conditions. -/- Ideal Growth Rate: Experts suggest that an annual population growth rate of around 1% or less is ideal for most countries. This rate ensures that economic growth can keep pace with population increases, preventing overburdened resources and infrastructure while maintaining a stable labor force. -/- Economic Implications: -/- Rapid Growth: Excessive population growth strains public services, healthcare, education, and housing, which can lead to lower GDP per capita and exacerbate inequality. -/- Declining Growth: Extremely low or negative population growth, as seen in some developed countries like Japan, can lead to labor shortages, reduced economic productivity, and challenges in supporting aging populations. -/- Sustainable Growth: A steady, moderate population growth rate supports economic stability by providing a consistent labor supply while minimizing pressure on resources. -/- The Synergy Between GDP per Capita, Gini Coefficient, and Population Growth -/- The ideal relationship between GDP per capita, the Gini coefficient, and population growth lies in their mutual reinforcement: -/- 1. Balanced Growth and GDP per Capita: Moderate population growth allows for sustained increases in GDP per capita, as economic output can expand alongside a manageable rise in population. -/- 2. Population and Inequality: Equitable income distribution is easier to achieve in societies with stable population growth, as rapid growth often leads to increased competition for limited resources, exacerbating inequality. -/- 3. Long-Term Stability: A stable population growth rate ensures that infrastructure, social services, and natural resources are not overburdened, contributing to equitable wealth distribution and higher per capita income. -/- For example, countries like Sweden and Norway combine high GDP per capita (over $50,000), low Gini coefficients (around 0.25–0.30), and stable population growth rates (~0.5–1% annually). This synergy results in high living standards, robust social safety nets, and sustainable economic development. -/- Challenges and Policy Recommendations -/- Achieving ideal GDP per capita, Gini coefficient, and population growth requires effective policies and governance: -/- 1. Population Policies: Governments must adopt population policies that promote sustainable growth, such as family planning programs, investments in education, and support for working families. -/- 2. Redistributive Measures: Progressive taxation, social welfare programs, and universal access to education and healthcare can reduce inequality and support equitable wealth distribution. -/- 3. Sustainable Development: Policies must focus on balancing economic growth with environmental conservation to ensure long-term prosperity for future generations. -/- Conclusion -/- The ideal GDP per capita, Gini coefficient, and population growth rate represent a balanced framework for national prosperity. A GDP per capita of $20,000 to $50,000, a Gini coefficient of 0.25 to 0.35, and a population growth rate of 1% or less collectively promote sustainable economic development, equitable wealth distribution, and social harmony. However, these ideals must be pursued with context-specific strategies that account for each country’s unique demographic, cultural, and economic circumstances. By achieving this balance, nations can create resilient and thriving societies for current and future generations. -/- . (shrink)

The Universal Law of Balance and the Evolution of Galactic Civilizations -/- Human evolution and the development of intelligence in the universe have long been subjects of debate. Traditional evolutionary theory suggests that natural selection and environmental pressures drive the progression of species. However, an alternative perspective, grounded in the concept of the universal law of balance, suggests that evolution—both biological and technological—is not entirely random but follows structured, law-like principles. This framework can be applied not only to human civilization (...) but also to the broader scale of galactic evolution, particularly in the context of the Kardashev Scale of civilizations. -/- The Kardashev Scale and the Necessity of Balance -/- The Kardashev Scale classifies civilizations based on their energy consumption: -/- Type I Civilization: Harnesses all available energy on its home planet. -/- Type II Civilization: Controls energy at the scale of its solar system. -/- Type III Civilization: Utilizes energy from an entire galaxy. -/- Reaching Type III status requires an extraordinary level of advancement in intelligence, technology, and societal organization. However, not all civilizations may reach this level. According to the universal law of balance, civilizations that fail to regulate their energy consumption, population growth, and technological development risk self-destruction before advancing further. -/- The Role of Balance In Evolution -/- Evolutionary progress is often viewed as a chaotic and unpredictable process. However, if intelligence follows structured, universal principles, then only civilizations that maintain a dynamic balance can survive long-term. This means: -/- 1. Sustainable Energy Use: A Type III civilization must extract energy from a galaxy without destabilizing cosmic systems. -/- 2. Social and Political Stability: Societies that succumb to war, inequality, or unsustainable expansion may collapse before reaching advanced stages. -/- 3. Technological Equilibrium: Reckless technological advancement—such as unchecked artificial intelligence—could lead to existential risks. -/- If these principles hold true, then imbalanced civilizations may not survive long enough to reach Type III, supporting a natural selection process on a cosmic scale. -/- The Fermi Paradox and the Survival of Balanced Civilizations -/- The Fermi Paradox questions why, given the vastness of the universe, we have yet to encounter advanced extraterrestrial civilizations. One possible explanation is that many civilizations fail to achieve balance and, as a result, collapse before reaching the intergalactic stage. -/- If the universal law of balance governs evolution, then only a few civilizations may survive long enough to reach Type III. Those that do might play the role of guardians of balance, influencing younger civilizations to prevent their self-destruction. This would suggest that evolution is not entirely random, but shaped by fundamental principles that guide intelligence toward sustainability and equilibrium. -/- Additionally, there is the possibility that highly evolved, non-biological, non-matter pure conscious intelligence exists, acting as a guiding force in human intelligence evolution. This form of intelligence could manifest through scientific and creative endeavors, subtly influencing breakthroughs in technology, philosophy, and art. If such an intelligence operates beyond the physical realm, it may function as a cosmic architect, ensuring that intelligent beings progress in a way that aligns with universal balance and higher-order wisdom. -/- This non-biological intelligence might communicate its influence through inspiration, intuition, and sudden leaps in understanding, guiding human innovation in ways that seem serendipitous. Many historical scientific and artistic revolutions could be seen as moments of deep connection with this intelligence, where humanity receives insights that accelerate its evolutionary trajectory. If such a force exists, it may not directly control human development but rather provide the necessary conditions and knowledge for civilizations to evolve harmoniously. -/- The Future of Earth: At Risk or Aligned with Balance? -/- As Earth advances technologically, it faces critical challenges: -/- Overpopulation and Resource Depletion: If left unchecked, these could lead to environmental and societal collapse. -/- Technological Risks: Artificial intelligence, nuclear warfare, and bioengineering pose existential threats if not balanced with ethical considerations. -/- Global Stability: Without cooperation among nations, achieving long-term sustainability may be impossible. -/- The universal law of balance suggests that civilizations must regulate these factors or risk extinction. If Earth’s trajectory remains imbalanced, it may never reach Type I or beyond. However, if humanity embraces balance as a guiding principle—aligning with the same natural laws that govern evolution—it could be on the path toward long-term survival and eventual intergalactic expansion. -/- Conclusion -/- The evolution of intelligence, both on Earth and on a cosmic scale, appears to follow an underlying set of natural laws. The universal law of balance suggests that only civilizations that achieve stability in resource management, technological development, and societal organization can progress beyond their planetary boundaries. In this sense, evolution is guided—not necessarily by a mystical force, but by the fundamental laws of nature themselves. -/- Furthermore, the possibility of a non-biological, non-matter pure conscious intelligence influencing human evolution adds another dimension to this framework. If intelligence is being subtly guided through scientific and creative advancements, it may indicate that evolution follows a higher cosmic order, ensuring that civilizations do not merely survive but also thrive in alignment with universal balance. -/- If Earth seeks to reach higher stages of development, it must prioritize sustainability, balance, and harmony with its environment. Otherwise, like countless other civilizations that may have existed before us, it risks self-destruction. The key to humanity’s future may not just be technological advancement, but the wisdom to understand and apply the universal law of balance to ensure long-term survival and evolution. -/- . (shrink)

Achieving Sustainable Population Management Through Economic Growth and Replacement Fertility -/- Introduction -/- Population management is a crucial challenge in today’s world. Some countries face overpopulation, which strains resources, infrastructure, and economic growth. Others experience depopulation, leading to labor shortages, economic decline, and social instability. The correct approach depends on a country’s current demographic and economic status. -/- Overpopulated countries must first decrease their population to a sustainable level while achieving high GDP per capita before considering replacement fertility. -/- Depopulating (...) countries must stabilize their population at a sustainable level before transitioning to replacement fertility to prevent economic collapse. -/- This essay examines the causes and consequences of overpopulation and depopulation, providing case studies and solutions to achieve sustainable population levels. -/- The Challenges of Overpopulation -/- Overpopulation occurs when a country’s population exceeds the available resources, infrastructure, and economic capacity, leading to several issues: -/- 1. Resource Depletion – High demand for food, water, land, and energy causes shortages and environmental destruction. -/- 2. Economic Struggles – When job creation and infrastructure growth fail to match population increase, unemployment and poverty rise. -/- 3. Environmental Degradation – Overpopulation accelerates climate change, deforestation, and pollution. -/- 4. Overburdened Public Services – Governments struggle to provide adequate healthcare, education, and housing. -/- 5. Social Instability – Overcrowded cities and high competition for resources lead to crime, protests, and political unrest. -/- Case Studies: Overpopulated Countries -/- India (1.4 billion, fertility rate ~2.0) – Struggles with water shortages, traffic congestion, and high unemployment. -/- Bangladesh (170 million, fertility rate ~2.1) – One of the most densely populated countries, facing flooding, land shortages, and slums. -/- Nigeria (223 million, fertility rate ~5.3) – Rapid growth threatens food security, job opportunities, and deforestation. -/- Philippines (114 million, fertility rate ~1.9) – Faces urban congestion, limited land space, and housing crises. -/- Pakistan (240 million, fertility rate ~3.5) – Struggles with energy shortages, poor healthcare, and rising poverty. -/- The Correct Approach for Overpopulated Countries -/- Overpopulated nations must not immediately adopt replacement fertility (2.1 children per woman) because their population is already too large. Instead, they should: -/- 1. Reduce Population to a Manageable Level -/- Implement family planning programs and education initiatives to encourage lower birth rates. -/- Set fertility targets below 2.1 (e.g., 1.5 to 1.8) to gradually reduce population size. -/- Offer economic incentives for smaller families, such as tax benefits and free contraceptives. -/- 2. Strengthen Economic Growth and Increase GDP Per Capita -/- Invest in technology, high-value industries, and education to improve productivity. -/- Develop smart urban planning to reduce congestion and improve living conditions. -/- Ensure fair wages and social safety nets to prevent extreme poverty. -/- 3. Stabilize at Replacement Fertility After Achieving Balance -/- Once population levels become sustainable, shift to replacement fertility (2.1 children per woman) to prevent economic decline. -/- Encourage sustainable urbanization and green technologies to manage resources efficiently. -/- Without these measures, overpopulated countries will continue to struggle with worsening poverty, environmental destruction, and declining quality of life. -/- The Risks of Depopulation -/- While overpopulation creates challenges, depopulation also presents significant risks: -/- 1. Economic Decline – Fewer workers result in lower productivity, labor shortages, and reduced economic growth. -/- 2. Aging Populations – Fewer young people mean fewer taxpayers to support healthcare and pensions. -/- 3. Urban and Rural Decay – Population decline leads to abandoned homes, closed schools, and stagnation. -/- 4. Loss of Global Influence – Countries with shrinking populations lose economic and political power. -/- Case Studies: Depopulating Countries -/- Japan (125 million, fertility rate ~1.3) – The world’s most rapidly aging nation, relying on robotics and automation. -/- South Korea (51 million, fertility rate ~0.78) – Facing a severe birth rate crisis, threatening long-term economic stability. -/- Italy (59 million, fertility rate ~1.2) – Experiencing rural depopulation, with entire villages abandoned. -/- Germany (84 million, fertility rate ~1.4) – Uses immigration to sustain its economy but still faces a shrinking workforce. -/- China (1.4 billion, fertility rate ~1.2) – After the one-child policy, it now struggles with a declining labor force. -/- Are Depopulating Countries on the Right Path? -/- Some depopulating countries have adapted well, while others face long-term crises. -/- Countries Handling Depopulation Effectively -/- Germany – Uses skilled immigration and robotics to compensate for labor shortages. -/- Japan – Invests in automation and AI to maintain productivity despite an aging population. -/- Canada – Encourages high-skilled immigration to offset declining birth rates. -/- Countries Struggling with Depopulation -/- South Korea – Despite incentives like cash rewards and tax breaks for families, birth rates remain low. -/- Italy – Rural areas are becoming ghost towns, with little government intervention. -/- China – Ending the one-child policy has not significantly increased birth rates. -/- These countries must stabilize their population before adopting replacement fertility (2.1 children per woman) to avoid economic collapse. -/- The Correct Approach for Depopulating Countries -/- Depopulating nations should not immediately aim for replacement fertility. Instead, they must: -/- 1. First Reach a Sustainable Population Level -/- If a country’s population is declining too quickly, stabilizing at 2.1 fertility too soon will not fix the economy. -/- Governments should aim for fertility rates between 1.6 and 1.9 before transitioning to 2.1. -/- 2. Encourage Higher Fertility Gradually -/- Offer childcare subsidies, free education, and paid parental leave to make parenting more affordable. -/- Promote work-life balance so families can afford more children. -/- 3. Use Immigration to Stabilize Workforce Levels -/- Countries like Germany and Canada use skilled immigration to maintain their economies. -/- Immigration policies should attract workers in high-demand industries. -/- 4. Invest in Automation and AI -/- Japan and South Korea are leading in robotics to replace human labor shortages. -/- Automation ensures productivity remains stable, even with fewer workers. -/- By following these steps, depopulating nations can create a balanced, self-sustaining economy before adopting replacement fertility. -/- Conclusion: Achieving Population Balance for Long-Term Sustainability -/- The correct population strategy depends on a country’s demographic situation: -/- Overpopulated countries must first reduce their population and achieve high GDP per capita before stabilizing at replacement fertility. -/- Depopulating countries must first stabilize their population before transitioning to replacement fertility. -/- This approach aligns with the universal law of balance, ensuring that societies do not suffer from excessive resource depletion or economic collapse. Overpopulation and depopulation are both extreme imbalances—countries must find the middle ground for long-term prosperity. -/- By implementing these strategies, nations can build a future where economic growth, resource management, and population levels are harmonized for sustainable development. -/- . (shrink)

The aim of the article. The aim of the article is to identify the components of social and economic systems life cycle. To achieve this aim, the article describes the traits and characteristics of the system, determines the features of social and economic systems functioning and is applied a systematic approach in the study of their life cycle. The results of the analysis. It is determined that the development of social and economic systems has signs of cyclicity and is explained (...) methodologically by the axiomatics, rules and laws. Understanding of circular patterns has been formed long ago and now is recorded by scientists monitoring the properties of natural and artificial environment of human activity. During the study, it was found out that in scientific literature there is no unified description of the life cycle elements of social and economic systems at personal, micro, meso, macro and global levels. The paper investigates the cyclical patterns in multilevel social and economic systems for a human, employee, family, product, company, city, industry, elite, macroeconomic indicators, humanity, global processes, global economic system and the Universe. It is noted that at grass-roots administrative levels of the global environment of a human life activity system, a thesis about the cyclicity of development and the stages of the life cycle is considered by a wide circle of scientists and is doubtless. On hierarchically higher management levels of the global environment of human activity system, the scientists noticed the similar patterns of the cyclical nature. Problematic and discussion questions about cyclic development of social and economic systems are identified: the uncertainty of the driving force source of repeated changes; the vague distinction between systemic (internal) and off-system (external) influence on development; the lack of a unified description of development nature at different managerial levels; the use of different descriptive terms for the same constituent elements of repeated changes (period, stage, phase, wave, cycle); the uncertainty of the number of repeated changes constituent elements; the absence of an identification mechanism of the exact time of changes in the constituent elements of repeated changes; the surface description of out-of-system period of the subjects activity («before-system» period of creation and «after-system» period of liquidation); attaching more importance to primary and less importance to ultimate component elements of the repeated changes; the lack of reliable mechanism for predicting and forecasting the dynamics of constituent components of repeated changes. It is noted that all social and economic systems are developed within repeated changes and they have the same attributes of cyclicity: the fluctuation of indicators is marked that characterize the condition of the subject; the presence of system (from creation to liquidation) and out-of-system (creation – «design» and liquidation – «disposal») periods are noted; the subjects are created by the actions of other subjects (that is, subjects do not arise «out of nowhere», but are the result of actions of other subjects – «constructors»); after cessation of subjects functioning, their resources are used by other subjects (that is, the subjects do not disappear «nowhere», and they are transformed into the resources of other subjects – «recovery»); a unidirectional life cycle from «birth» to «death» is observed in the subjects; the subjects do not have to undergo the whole life cycle (each time might be the last); the subjects display similar changes of the indicators during their activity; ascending, peak and descending fluctuations of indicators are observed in the subjects; minor fluctuations occur in the constituent elements; the subjects have individual nature of indicator fluctuations and duration of activity. Conclusions and directions of further researches. The scientific novelty of the study is identification structure of life cycle of social and economic system with definitions of: common («before-system state», «growth», «stabilization», «reduction», «after-system state») and specific («creation», «slow growth», «rapid growth», «growth stabilization», «short stabilization», «rapid reduction», «slow reduction», «liquidation») constituent elements of repeated changes; marginal borders of indicators; dynamics of constituent elements of life cycle; key points of changing nature of the indicators dynamics. Identification of the life cycle of social and economic systems characterizes potentially possible limits of their activity in time and provides the possibility of further research of aspects of the cyclical development for methodological basis formation and the development of applied measures of systemic development in the areas of marketing and management innovations. (shrink)

The State of Nirvana Explained Through the Universal Formula -/- Nirvana, a concept often associated with Buddhism, represents a state of ultimate peace, liberation, and detachment from suffering. Traditionally, it is understood as the cessation of desires and the end of the cycle of birth and rebirth. However, using my universal formula, Nirvana can be understood more precisely as a state of perfect balance, where the system of human consciousness operates free from defects and external disturbances. By examining Nirvana through (...) the universal law of balance in nature, the law of karma as a system principle, and the feedback mechanism of conscious minds, we can explain it as the highest achievable state of homeostasis in human decision-making and awareness. -/- Nirvana as Perfect Balance in Nature -/- According to the universal law of balance in nature, all systems—whether they are physical, biological, or cognitive—must maintain equilibrium to function optimally. Any deviation from balance results in dysfunction, suffering, or destruction. In this context, the state of Nirvana is the ultimate form of equilibrium in the human mind, where all forms of psychological and emotional turbulence have been neutralized. -/- Human suffering often arises from internal imbalances caused by uncontrolled desires, false beliefs, and external influences. When a person reaches Nirvana, their mind no longer fluctuates between extremes such as attachment and aversion, pleasure and pain, or hope and fear. Instead, they attain a stable and self-regulating mental state that is in perfect harmony with the natural laws governing reality. -/- Karma and the System of Consciousness -/- The law of karma, as understood in my universal formula, does not merely refer to the traditional idea of moral cause and effect but extends to the principle of systems functioning without defects. Any system, whether mechanical, biological, or cognitive, must be free of errors to operate effectively. If an engine has faulty components, it will not run efficiently; if the human body accumulates toxins, it will suffer disease. Similarly, if the mind is filled with ignorance, false assumptions, or emotional disturbances, it will create suffering. -/- Nirvana, in this sense, is the final correction of the system of consciousness. It is a state where all mental defects—such as irrational fears, harmful attachments, and misperceptions—have been eliminated. The individual no longer reacts to external influences in a way that creates further imbalance or suffering. They achieve a fully optimized and self-sustaining mental state, free from unnecessary disturbances. -/- Is Nirvana a Permanent or Dynamic State? -/- From the perspective of the universal law of balance in nature, Nirvana is a dynamic state rather than a fixed or permanent one. No system in nature remains absolutely static; instead, it continuously adjusts to maintain balance in response to external and internal influences. Even though Nirvana is often described as the cessation of suffering, it does not mean the individual mind ceases to function or engage with reality. Rather, it reaches a level of self-correction and adaptability, where it can maintain balance despite changing conditions. -/- A person in Nirvana does not freeze in a single state but dynamically interacts with reality while ensuring that no imbalance disturbs their equilibrium. Just as homeostasis in the human body requires constant regulation to maintain stability, the state of Nirvana involves continuous awareness and adjustment to preserve its balance. Therefore, rather than being a fixed endpoint, Nirvana can be understood as a sustained and dynamic process of perfect self-regulation. -/- The Feedback Mechanism of Conscious Minds -/- Beyond the individual, all conscious beings exist in a collective feedback system, where their decisions and emotions continuously influence one another. Human society operates as an interconnected web of minds, shaping each other’s beliefs, actions, and responses. Most people remain trapped in this cycle, where external influences trigger internal disturbances, leading to suffering and further imbalance. -/- However, a person who has reached Nirvana no longer contributes to this cycle of mental disturbances. Instead, they exist as a neutral force within the feedback loop, unaffected by external pressures and incapable of generating suffering for themselves or others. Their dynamic state of equilibrium allows them to respond to the world without being influenced by negative forces, ensuring that they do not create further disturbances in the system of human consciousness. -/- How to Achieve and Regulate the State of Nirvana -/- Since Nirvana is a dynamic state, it is not achieved in a single moment but rather through a continuous process of self-regulation. Based on the universal law of balance in nature and the law of karma, an individual must take specific steps to eliminate mental defects and maintain an optimized state of consciousness. -/- 1. Understanding the Nature of Imbalance – The first step is recognizing how ignorance, false beliefs, and uncontrolled desires create internal imbalances. This requires deep introspection and an awareness that suffering is the result of flawed decision-making processes. -/- 2. Eliminating False Systems of Thought – Mental defects arise from incorrect assumptions about reality. An individual must adopt rational thinking based on natural laws, ensuring that their thoughts align with objective truth rather than societal conditioning, superstitions, or emotional biases. -/- 3. Regulating Desires and Attachments – Desires create imbalance when they control the individual, leading to continuous dissatisfaction. To maintain Nirvana, one must learn to regulate desires, keeping them within a balanced framework where they do not dominate decision-making. -/- 4. Practicing Continuous Feedback Adjustment – Since all minds exist within a collective feedback system, an individual must remain conscious of how external influences affect their state of balance. This means developing a high level of self-awareness to prevent unnecessary emotional reactions to external events. -/- 5. Achieving Self-Correcting Homeostasis – Just as a healthy body automatically corrects imbalances (such as regulating temperature and pH levels), the mind in Nirvana must develop a self-correcting mechanism. This means consistently checking whether one’s thoughts, emotions, and actions remain in harmony with the natural law of balance. -/- 6. Avoiding Sources of Mental Disturbance – External influences such as misinformation, emotional manipulation, and toxic environments can disrupt mental balance. A person striving for Nirvana must carefully filter external inputs to ensure that their internal equilibrium remains undisturbed. -/- 7. Integrating Nirvana into Daily Life – Achieving Nirvana is not about retreating from reality but about engaging with it in a state of complete balance. This means making decisions based on reason, clarity, and natural law, ensuring that every action contributes to a stable and harmonious existence. -/- The Balance Between Social Interaction and Privacy -/- While privacy plays an important role in maintaining Nirvana, it is also essential to strike a balance between privacy and social interaction. A person striving for Nirvana must recognize that while solitude and self-reflection are necessary for maintaining mental equilibrium, human beings are inherently social creatures. Healthy social interaction can be a source of joy, support, and growth, and should not be completely avoided in the pursuit of Nirvana. -/- The key to maintaining Nirvana in social settings lies in setting boundaries and choosing relationships that foster peace and balance. Too much social interaction, especially in environments filled with conflict, negativity, or manipulation, can lead to disturbances in mental stability. On the other hand, complete isolation can lead to a lack of social harmony and neglect of collective well-being. -/- Therefore, an individual in Nirvana must be able to navigate between these two aspects of life—engaging in meaningful social interactions while protecting their personal space when needed. This balance is vital in maintaining the mental clarity and emotional stability required to preserve Nirvana in an ever-changing world. By carefully choosing social environments and establishing healthy boundaries, an individual can prevent external disturbances from disturbing their equilibrium. -/- The Importance of Privacy in Maintaining the State of Nirvana -/- In the pursuit of Nirvana, privacy plays a crucial role in preserving mental balance and maintaining the integrity of the individual’s self-regulation process. In a world filled with external pressures, distractions, and unsolicited influences, privacy serves as a protective barrier that allows an individual to maintain personal space and autonomy. -/- Without privacy, the individual is subject to constant interference from external sources—be it through social media, public scrutiny, or external judgments. These external influences can create mental disturbances that disrupt the equilibrium necessary for Nirvana. Privacy allows individuals to maintain their mental clarity, free from the noise of others’ expectations, and to reflect deeply on their own thoughts and feelings without being swayed by outside opinions. -/- By protecting their privacy, an individual can control the flow of information they are exposed to, ensuring that their mental state is not disturbed by harmful or irrelevant stimuli. Privacy enables one to determine their own internal environment, cultivating a space where personal growth and introspection can occur without interference. -/- Furthermore, privacy is integral to emotional regulation. It allows individuals to process their emotions and experiences in a safe environment, enabling them to reach the state of Nirvana without the pressure of external forces. This protection helps avoid unnecessary emotional reactions and preserve mental peace, ensuring that one remains in a state of dynamic balance amidst the complexities of daily life. -/- Nirvana as the Ultimate State of Homeostasis -/- In conclusion, Nirvana, when analyzed through my universal formula, can be understood as the highest state of homeostasis in human consciousness. It is the point at which a person has fully optimized their decision-making process, eliminated all mental defects, and achieved perfect balance with their internal and external reality. However, rather than being a permanent, unchanging state, Nirvana is a dynamic equilibrium, requiring continuous self-regulation to maintain balance. -/- The role of privacy in achieving and maintaining Nirvana cannot be overstated. In a world filled with external distractions and emotional disturbances, privacy is a key factor in preserving mental equilibrium and allowing the individual to maintain the dynamic self-regulation needed to stay in Nirvana. -/- By understanding the steps to achieve and regulate Nirvana, individuals can cultivate mental stability, rational decision-making, and emotional resilience. This explanation provides a scientific and systematic approach to Nirvana, making it not only a spiritual ideal but a practical model for individual and societal well-being. The path to Nirvana is not just a personal journey but a necessary step toward achieving universal equilibrium in human civilization. -/- . (shrink)

Is integrative biology a good idea, or even possible? There has been much interest lately in the unifica- tion of biology and the integration of traditionally separate disciplines such as molecular and develop- mental biology on one hand, and ecology and evolutionary biology on the other. In this paper I ask if and under what circumstances such integration of efforts actually makes sense. I develop by example an analogy with Aristotle’s famous four “causes” that one can investigate concerning any object (...) or phenomenon: material (what something is made of), formal (what distinguishes that particular object from others), efficient (how was the object made) and final (why was the object made). The example is provided by ongoing research on different aspects of flowering time in the model system Arabidop- sis, a small weed belonging to the mustard family. I show that understanding how flowering time is controlled is an epistemologically different sort of question from why and how it evolved, and that the two research agendas can be pursued largely independently of each other. Toward the end, I propose that the real goal of integrative biology is to understand the boundary layers between levels of biologi- cal analysis, something to which modern philosophy of science can contribute significantly. (shrink)

Applying Modern Monetary Theory to the Philippines: Achieving Economic Balance Through Natural Laws -/- Introduction -/- The Philippines faces persistent economic challenges, including slow GDP growth, high income inequality, inflationary pressures, and overpopulation. Traditional economic policies often focus on austerity, borrowing limits, and foreign investments, but these approaches fail to address the root causes of economic imbalance. -/- Modern Monetary Theory (MMT) offers an alternative by allowing the government to issue money to finance public spending without relying on foreign debt (...) or excessive taxation. However, to prevent inflation and ensure long-term stability, government spending must be directed toward productive investments. This aligns with my universal formula, which is based on the universal law of balance in nature—ensuring that all systems, including economic ones, function without defects. -/- By integrating MMT with GDP growth, GDP per capita, the Gini coefficient (income equality), population regulation, and good governance, the Philippines can achieve sustainable economic progress while maintaining balance. -/- The Role of a Good and Non-Corrupt Government in Implementing MMT -/- MMT gives governments the power to create money, making it an incredibly powerful tool—but also a dangerous one if misused. A corrupt government can misallocate funds, cause hyperinflation, and worsen inequality. Therefore, strong leadership, transparency, and accountability are essential for MMT to work. -/- Eliminating corruption ensures that newly created money is invested in productive sectors rather than being stolen or wasted. -/- Strict financial oversight and independent institutions must monitor government spending. -/- A well-structured economic plan, free from political interests, must be followed to ensure MMT benefits all Filipinos, not just the elite. -/- If MMT is implemented by a corrupt government, it will only lead to inflation, economic collapse, and further inequality. The law of karma teaches that every action has consequences—if government spending is abused, the entire economy will suffer. -/- Using MMT to Increase the Philippines’ GDP Without Inflation -/- 1. Infrastructure Development -/- The Philippines suffers from poor infrastructure, leading to high transportation and electricity costs. Government investment in roads, ports, and energy projects would improve economic efficiency, reducing production costs and increasing business competitiveness. -/- The government can print money under MMT to fund major infrastructure projects, provided the projects enhance productivity. -/- Improved infrastructure will increase GDP by facilitating trade, reducing delays, and boosting industrial growth. -/- With proper planning, this investment will not cause inflation because it adds real value to the economy. -/- However, for infrastructure spending to be effective, the government must eliminate corruption in project implementation. Ghost projects, overpricing, and political kickbacks will waste public money and increase inflation without creating real economic value. -/- 2. Investing in Renewable Energy -/- The Philippines relies heavily on imported fossil fuels, making it vulnerable to price fluctuations. A shift toward solar, wind, and geothermal energy would: -/- Reduce long-term electricity costs, helping businesses expand without raising prices. -/- Make the country energy independent, lowering the need for foreign currency reserves. -/- Increase GDP by creating green energy jobs and technological innovations. -/- A good government will prioritize long-term energy security over short-term political interests. Corrupt officials, however, may block renewable energy projects in favor of profit-driven deals with fossil fuel industries, preventing the country from achieving energy independence. -/- 3. Expanding Manufacturing and Industrialization -/- The Philippine economy is heavily dependent on services (such as BPOs) and overseas remittances. To create long-term stability, the country must expand its manufacturing sector. -/- Government spending should prioritize local industries, such as electronics, semiconductors, and agribusiness processing. -/- Subsidies and incentives should be given to businesses that create jobs and produce high-value goods. -/- Export-oriented manufacturing would increase GDP while keeping money circulation within productive sectors, preventing inflation. -/- A corrupt government, however, may award subsidies and contracts based on political favors rather than economic merit, leading to inefficiency and wasted resources. A good and competent government will ensure that industrial policies are based on merit, efficiency, and long-term economic benefits. -/- 4. Research, Innovation, and Digital Transformation -/- Government investment in science, technology, and artificial intelligence (AI) would drive sustainable economic growth. -/- A national AI and automation strategy can improve industries such as agriculture, logistics, and healthcare, leading to higher GDP. -/- Government-funded research and technology parks can support Filipino startups and entrepreneurs. -/- This will help the country move from a consumer-driven economy to a technology and knowledge-based economy, increasing long-term wealth. -/- Without strong governance and anti-corruption measures, however, research funding may be misused, misallocated, or given to unqualified individuals. The universal law of balance requires that public resources be managed efficiently and fairly to maximize their benefits. -/- GDP Per Capita: Ensuring Growth Benefits Every Filipino -/- While GDP growth is important, it must translate to real improvements in people’s lives. A high GDP with a rapidly growing population leads to a lower GDP per capita, keeping the majority poor. -/- Government policies must regulate population growth through education and family planning. -/- Higher GDP per capita ensures that public investments in healthcare, education, and housing can meet the needs of citizens. -/- A well-balanced population ensures that economic growth does not lead to overconsumption of resources. -/- The Gini Coefficient: Reducing Income Inequality in the Philippines -/- The Philippines has one of the highest income inequality rates in Southeast Asia. The Gini coefficient reveals that wealth is concentrated in the hands of a few, while many struggle to survive. -/- MMT can be used to: -/- Fund free quality education and vocational training, allowing Filipinos to get better-paying jobs. -/- Provide universal healthcare, ensuring that people are not trapped in poverty due to medical expenses. -/- Invest in affordable housing and social safety nets for vulnerable populations. -/- Without addressing inequality, economic growth will only benefit the elite, leading to social unrest and instability. However, corrupt leaders often resist wealth redistribution because they benefit from maintaining economic inequality. A non-corrupt government is necessary to ensure fair wealth distribution. -/- Ensuring MMT Aligns with the Universal Law of Balance -/- The Philippines must apply MMT carefully to prevent economic imbalance. Simply printing money without strategic allocation will lead to inflation and instability. -/- Strict anti-corruption policies must be enforced to ensure MMT is used only for productive investments. -/- Public funds should be managed transparently, with regular audits and independent oversight. -/- Government leaders must be held accountable for economic decisions, ensuring they act in the best interest of all Filipinos. -/- A corrupt and incompetent government will lead to economic collapse under MMT, while a good, disciplined, and visionary government can use it to create lasting prosperity and stability. -/- Conclusion -/- Modern Monetary Theory, when properly applied, aligns with the universal law of balance in nature by ensuring that economic systems function without defects. The Philippines can use MMT to: -/- Increase GDP by investing in infrastructure, renewable energy, and industrialization. -/- Ensure GDP per capita growth by regulating population and creating sustainable jobs. -/- Reduce income inequality through education, healthcare, and wealth redistribution. -/- Maintain economic balance by applying feedback mechanisms such as taxation, productivity growth, and responsible government spending. -/- However, MMT requires a government that is competent, transparent, and corruption-free. Without ethical leadership, MMT will be abused and lead to inflation, economic collapse, and inequality. The law of balance demands that all systems—including governance—function properly to achieve economic stability. -/- By ensuring good governance, economic discipline, and strategic spending, the Philippines can use MMT to build a just, prosperous, and balanced society. -/- . (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)

This dissertation is concerned with two of the largest questions that we can ask about the nature of physical reality: first, whether physical reality begin to exist and, second, what criteria would physical reality have to fulfill in order to have had a beginning? Philosophers of religion and theologians have previously addressed whether physical reality began to exist in the context of defending the Kal{\'a}m Cosmological Argument (KCA) for theism, that is, (P1) everything that begins to exist has a cause (...) for its beginning to exist, (P2) physical reality began to exist, and, therefore, (C) physical reality has a cause for its beginning to exist. While the KCA has traditionally been used to argue for God's existence, the KCA does not mention God, has been rejected by historically significant Christian theologians such as Thomas Aquinas, and raises perennial philosophical questions -- about the nature and history of physical reality, the nature of time, the nature of causation, and so on -- that should be of interest to all philosophers and, perhaps, all humans. While I am not a religious person, I am interested in the questions raised by the KCA. In this dissertation, I articulate three necessary conditions that physical reality would need to fulfill in order to have had a beginning and argue that, given the current state of philosophical and scientific inquiry, we cannot determine whether physical reality began to exist. -/- Friends of the KCA have sought to defend their view that physical reality began to exist in two distinct ways. As I discuss in chapter 2, the first way in which friends of the KCA have sought to defend their view that physical reality began to exist involves a family of a priori arguments meant to show that, as a matter of metaphysical necessity, the past must be finite. If the past is necessarily finite, then the past history of physical reality is necessarily finite. And if having a finite past suffices for having a beginning, then, since the past history of physical reality is necessarily finite, physical reality necessarily began to exist. I show that the arguments which have been offered thus far for the view that the past is necessarily finite do not succeed. Moreover, as I elaborate on in chapter 5, having a finite past does not suffice for having a beginning. -/- As I discuss in chapter 3, the second way in which friends of the KCA have sought to defend their view that physical reality began to exist involves a family of a posteriori arguments meant to show that we have empirical evidence that physical reality has a finite past history. For example, the big bang is sometimes claimed to have been the beginning of physical reality and, since we have excellent empirical evidence for the big bang, we have excellent empirical evidence for the beginning of physical reality. The big bang can be understood in two ways. On the one hand, the big bang can be understood as a theory about the history and development of the observable universe. Understood in that sense, then I agree that the big bang is supported by excellent empirical evidence and by a scientific consensus. On the other hand, some authors (particularly science popularizers, science journalists, and religious apologists) have wrongly interpreted big bang theory as a theory about the beginning of the whole of physical reality. As I argue, while a beginning of physical reality may be consistent with classical big bang theory, classical big bang theory does not provide good reason for thinking that physical reality began to exist. -/- In part II, I turn to discussing three necessary, but not necessarily sufficient, conditions for physical reality to have a beginning. Before discussing the three conditions, in chapter 4, I introduce three metaphysical accounts of the nature of time (A-theory, B-theory, and C-theory) as well as some formal machinery that will subsequently become useful in the dissertation. I introduce the first of the three conditions in chapter 5. According to the Modal Condition, physical reality began to exist only if, at the closest possible worlds without time, physical reality does not exist. I show that this condition helps us to make sense of various views in both theology and philosophy of physics. In chapter 6}, I introduce the second of my three conditions, the Direction Condition, according to which, roughly, physical reality began to exist only if all space-time points agree about the direction of time, so that all space-time points can agree that physical reality's putative beginning took place in their objective past. In chapter 7, I discuss the third condition, the Boundary Condition, according to which physical reality began to exist only if there is a past temporal boundary such that physical reality did not exist before the boundary. I show that there are two senses in which physical reality could be said to have had a past temporal boundary. Lastly, in chapter 8, I show that there is a relationship between my three conditions and classical big bang theory, even though the relationship is not the one usually identified in the literature. -/- In part III, I present four arguments for the view that, at the present stage of philosophical and scientific inquiry, we cannot know whether physical reality satisfies the three necessary conditions to have had a beginning and, consequently, we cannot know whether physical reality had a beginning. As I will prove in chapter 9, no set of observations that we currently have, when conjoined with General Relativity, entails that physical reality satisfies the Direction or Boundary Conditions. As I show in chapter 10, considerations in the philosophical foundations of statistical mechanics entail either that the Cosmos violates the Modal Condition or else that there is a transcendental condition on the possibility of our knowledge of the past that prevents our access to data we would need to gather to determine whether physical reality satisfies the Boundary Condition. In chapter 11, I show that there are a number of live cosmological models according to which physical reality does not satisfy the Boundary Condition. As long as we don't know whether any of those cosmological models are correct, we do not know whether physical reality satisfies the Boundary Condition. Lastly, I turn to confirmation theory and show that, at our present stage of inquiry, ampliative inferences for the conclusion that physical reality satisfies the Modal, Direction, and Boundary Conditions are not successful. (shrink)

The Indian banking system evolved from an exclusive private enterprise controlled by a few wealthy families and trusts, leaving the majority reliant on high-interest private lenders, perpetuating economic disparity. Nationalization of 21 banks under Indira Gandhi aimed to rectify this, aligning with India's constitutional goal of equitable wealth distribution. However, globalization and privatization reshaped the landscape, emphasizing profit-seeking and catering to the corporate sector and affluent classes. The marginalized rural and small business sectors suffered in this pursuit, evident in neglected (...) rural branch postings. To address this, an ethical foundation merging Marxist economics and Shariah banking principles is proposed, seeking inclusivity and ethical grounding. Shariah principles, rooted in Islamic law, extend beyond religious boundaries, while Marxist values amplify voices of the marginalized. By combining these principles, a more inclusive, morally anchored, and holistic Indian banking system can be envisioned. The priority sector's Non-Performing Assets challenge can be addressed without jeopardizing inclusivity. (shrink)