Gary Becker´s 1956 paper about free banking was originally intended as a reaction to the 100-percent reserve proposals that were then popular at the University of Chicago. Today the original paper clearly illustrates how considerably our views and theories about free banking have evolved in the past 50 years. This development is to a considerable extent the result of the work and the writings of economists of the Austrian School. Pascal Salin is one of the most (...) prominent members of the Austrian Free Banking School. In a new introduction to the 1956 paper written especially for the Festschrift in honor of Pascal Salin, Gary Becker partly repudiates and mitigates some of his previous conclusions. This event offers a fitting opportunity to review some developments in the theory of free banking and related issues and to add a few clarifications concerning the present “state of the art” as regards an acceptable and adequate concept of free banking. (shrink)

The necessity for a government “lender of last resort” has been advanced as a justification for central banking. In this paper, I compare lending practices under central banking with those that would be likely to exist under a system of fractional-reserve free banking (FRFB). To do this I examine the underlying nature of banks as warehousing and credit-granting institutions and consider how redemption runs can arise as a consequence of fractional reserves in this system. Following the (...) work of Thornton and Bagehot, I describe principles of prudent lending that can be used to stem a redemption run when it arises. I examine the market incentives that apply under FRFB and how these incentives are perverted under a system of central banking. I find that a government central bank is not well-placed to lend according to prudent standards, and in fact is likely to use its power to pursue political goals that are at odds with prudent lending. I examine the US financial crisis and the actions of the Federal Reserve System to illustrate this view. (shrink)

Neutral monism is a position in metaphysics defended by Mach, James, and Russell in the early twentieth century. It holds that minds and physical objects are essentially two different orderings of the same underlying neutral elements of nature. This paper sets out some of the central concepts, theses and the historical background of ideas that inform this doctrine of elements. The discussion begins with the classic neutral monism of Mach, James, and Russell in the first part of the paper, then (...) considers recent neo-Russellian versions in the second half. The chances for a revival of neutral monism are probably slight; its key ideas and starting points lie far from those in contemporary philosophy of mind. A better route might be through the philosophy of science and a deeper understanding of causation. (shrink)

This project is an investigation into the prospects for an antirealist theory of essence. Essentialism is the claim that at least some things have some of their properties essentially. Essentialist discourse includes claims such as “Socrates is essentially human”, and “Socrates is accidentally bearded”. Historically, there are two ways of interpreting essentialist discourse. I call these positions ‘modal essentialism’ and ‘neo-Aristotelian essentialism’. According to modal essentialism, for Socrates to be essentially human is for it to be necessary that he be (...) a human if he exists, and for Socrates to accidentally have a beard is for it to be contingent that Socrates has a beard if he exists. According to neo-Aristotelian essentialism, objects have definitions in something like the way words do. For Socrates to be essentially human but accidentally bearded is for it to be part of the definition of Socrates that he is human, but not part of that definition that he is bearded. I argue that both are susceptible to antirealist interpretation. This thesis sets about showing that this is the case. In Chapters One and Two I investigate neo-conventionalist theories of modality, in the hope of using such a position to develop an antirealist modal essentialism. In Chapter Three I discuss the debate between modal and neo-Aristotelian essentialism and conclude that it is by no means settled. In Chapter Four I develop an antirealist neo-Aristotelian essentialism based on the mechanism of one of the neo-conventionalist accounts of modality. In Chapter Five I argue that this account is in a better position to give an essentialist theory of necessity than its realist counterparts. I conclude that, regardless of whether one is a modal or neo-Aristotelian essentialist, antirealist essentialism is a viable theory of essence that is worthy of consideration in contemporary debate. (shrink)

A look at the dynamical concept of space and space-generating processes to be found in Kant, J.F. Herbart and the mathematician Bernhard Riemann's philosophical writings.

Grete Hermann’s essay “Die naturphilosophischen Grundlagen der Quantenmechanik” has received much deserved scholarly attention in recent years. In this paper, I follow the lead of Elise Crull who sees in Hermann’s work the general outlines of a neo-Kantian interpretation of quantum theory. In full support of this view, I focus on Hermann’s central claim that limited spatio-temporal, and even analogically causal, representations of events exist within an overall relational structure of entangled quantum mechanical states that defy any unified spatio-temporal description. (...) In my view, Hermann also advances an important transcendental argument that perspectival spatio-temporal representations of nature have their foundations in general relational networks that are not spatio-temporal. The key point is that the adoption of a perspectival system within the general network induces the representation but only for that context. These ideas are consistent with a perspectival subject–object principle in Kant and also with Weyl’s work on Lie groups and their representations. (shrink)

Extension is probably the most general natural property. Is it a fundamental property? Leibniz claimed the answer was no, and that the structureless intuition of extension concealed more fundamental properties and relations. This paper follows Leibniz's program through Herbart and Riemann to Grassmann and uses Grassmann's algebra of points to build up levels of extensions algebraically. Finally, the connection between extension and measurement is considered.

This article distinguishes between Machian empiricism and the logical positivism of the Vienna Circle and associated philosophers. Mach's natural philosophy was a first order attempt to reform and reorganize physics, not a second order reconstruction of the "language" of physics. Mach's elements were not sense data but realistic events in the natural world and in minds, and Mach admitted unobserved elements as part of his world view. Mach's critique of metaphysics was far more subtle and concerned the elimination of sensory (...) visual imagery from natural science, leaving only concrete elements and functions, very much an inspiration to the young Einstein and Heisenberg and a useful engine of theory construction in physics. (shrink)

William James' Radical Empiricist essays offer a unique and powerful argument for direct realism about our perceptions of objects. This theory can be completed with some observations by Kant on the intellectual preconditions for a perceptual judgment. Finally James and Kant deliver a powerful blow to the representational theory of perception and knowledge, which applies quite broadly to theories of representation generally.

This paper, for two upcoming volumes, makes what I consider to be the definitive textual case for finally rejecting the phenomenalist interpretation of Ernst Mach's works, and his customary association with the Vienna Circle, in favor of a stronger realistic neutral monist reading connecting him to James, Russell and the American realist movement and today's neutral monism (for example my 2014). I hope that this reading will eventually supplant the previously mistaken view of Mach's work and that his views of (...) science and philosophy of space and time can be revised as well. (shrink)

A look at Mach's work on monocular stereoscopy with relation to Mach Bands and the sensation of space.

An overview of the problem of constructing extension combinatorially from qualities cum dispositional powers. In the model recommended here, Grassmann's algebra provides the combinatorial structure while Machian elements give the content.

This paper for an upcoming journal volume examines Grete Hermann's Naturphilosophischen Grundlagen der Quantenmechanik (1935) and the relative context, or perspectival, interpretation of standard quantum mechanics found therein. I find an argument for the emergence of limited spatio-temporal and retrocausal stories, from a chosen experimental perspective, within a larger set of entangled systems not subject to a spatio-temporal interpretation. This argument can be read in reverse as giving some of the necessary preconditions of spatio-temporal representations as based upon perspectival relations, (...) carrying on a Kantian transcendental argument on one hand, and on the other hand, looking forward to Weyl's use of symmetry groups, Lie algebras and their representations in quantum mechanics. (shrink)

I examine Mach's influence on American philosophy from 1890-1910, on Carus, James, Peirce, the American Realists and J.B. Stallo. I also consider the question of whether Mach was a pragmatist in the sense of Peirce and James. I conclude that early pragmatism was a method-centric theory whereas Mach's empiricism prized agreement with experience and downplayed the significance of inductive-scientific methods in general as a guide to discovery.

This paper offers a "tu quoque" defense of strong AI, based on the argument that phenomena of self-consciousness and intentionality are nothing but the "negative space" drawn around the concrete phenomena of brain states and causally connected utterances and objects. Any machine that was capable of concretely implementing the positive phenomena would automatically inherit the negative space around these that we call self-consciousness and intention. Because this paper was written for a literary audience, some examples from Greek tragedy, noir fiction, (...) science fiction and Dada are deployed to illustrate the view. (shrink)

Bertrand Russell in "My Philosophical Development" claimed he converted to neutral monism in 1919, in the essay "On Propositions." I question whether Russell was really a complete neutral monist in the style of Mach and James and conclude that he was not. Russell's lingering commitment to image propositions and a linguistic theory of meaning and truth and falsity separate him from the more naturalistic causal theory of knowledge and error one finds in James and Mach.

This article argues that we can construct a complex interpretation of the nature of time by linking Aciman’s gnostic thread to aspects of twentieth century theory, from philosophy and psychoanalysis. In brief, it attempts to demonstrate the roles of dislocation, deferral, and Otherness in constituting human temporality. The essay begins by surmising the conceptual history of time, touching on key ideas put forward by Augustine and Bergson. The second section takes a psychoanalytic turn after exploring Homo Irrealis to describe the (...) significance of desire and fantasy. Thirdly, we develop a unique and temporal application of difference and deferral, building off of Deleuze and Derrida. The fourth section will consider how the psychoanalytic concept of the Other is inhered within time. We conclude that an Acimanic analysis of time is the means by which we can understand existence not as a series of moments, but a rich progression of dissimilitude and Otherness defined moreso by its lack of cohesion and directness of being than by a unified and self-identifying subject. (shrink)

A 2012 review article for Metascience which explains Mach's realistic brand of empiricism, contrasting it with the common phenomenalist reading of Mach by John Blackmore in two recent books.

Part 1 of this exchange consists in a critique by Smith of Searle’s The Construction of Social Reality focusing on Searle’s use of the formula ‘X counts as Y in context C’. Smith argues that this formula works well for social objects such as dollar bills and presidents where the corresponding X terms (pieces of paper, human beings) are easy to identify. In cases such as debts and prices and money in a bank's computers, however, the formula fails, because these (...) are cases of what he calls ‘free-standing Y terms’, since there is here no X which can count as the corresponding Y. In his response in Part 2, Searle argues that Smith’s critique rests on three misunderstandings: 1. in wrongly presupposing that Searle is trying to analyze the nature of what he calls “social objects”, rather than of social facts; 2. in thinking that the counts as formula is intended as a definition, rather than as a mere mnemonic; and 3. in neglecting the naturalism of Searle’s account. (shrink)

Polish translation of "John Searle: From Speech Acts to Social Reality", -/- We provide an overview of Searle's contributions to speech act theory and the ontology of social reality, focusing on his theory of constitutive rules. In early versions of this theory, Searle proposed that all such rules have the form 'X counts as Y in context C' formula – as for example when Barack Obama (X) counts as President of the United States (Y) in the context of US political (...) affairs. Crucially, the X and the Y terms are here identical. A problem arises for this theory for cases involving 'free-standing Y terms', as for example in the case of money in a computerized bank account. Here there is no physical X to which a status function might be attached. We conclude by arguing that Searle's response to this problem creates difficulties for his naturalistic framework. (shrink)

We provide an overview of Searle's contributions to speech act theory and the ontology of social reality, focusing on his theory of constitutive rules. In early versions of this theory, Searle proposed that all such rules have the form 'X counts as Y in context C' formula – as for example when Barack Obama (X) counts as President of the United States (Y) in the context of US political affairs. Crucially, the X and the Y terms are here identical. A (...) problem arises for this theory for cases involving 'free-standing Y terms', as for example in the case of money in a computerized bank account. Here there is no physical X to which a status function might be attached. We conclude by arguing that Searle's response to this problem creates difficulties for his naturalistic framework. (shrink)

This essay is dedicated to the memory of Katherine Hawley.1Bitcoin was invented to serve as a digital currency that demands no trust in financial institutions, such as commercial and central banks. This paper discusses metaphysical aspects of bitcoin, in particular the view that bitcoin is socially constructed, non-concrete, and genuinely exists. If bitcoin is socially constructed, then one may worry that this reintroduces trust in the communities responsible for the social construction. Although we may have to rely on certain communities, (...) I argue that social construction doesn’t imply a demand for trust because the relevant communities don’t take on any relevant commitments. Bitcoin is indeed trust-free. (shrink)

We provide an overview of Searle's contributions to speech act theory and the ontology of social reality, focusing on his theory of constitutive rules. In early versions of this theory, Searle proposed that all such rules have the form 'X counts as Y in context C' formula – as for example when Barack Obama (X) counts as President of the United States (Y) in the context of US political affairs. Crucially, the X and the Y terms are here identical. A (...) problem arises for this theory for cases involving 'free-standing Y terms', as for example in the case of money in a computerized bank account. Here there is no physical X to which a status function might be attached. We conclude by arguing that Searle's response to this problem creates difficulties for his naturalistic framework. (shrink)

From its inception, philosophy for/with children (P4wC) has sought to promote philosophical discussion with children based on the latter’s own questions and a pedagogic method designed to encourage critical, creative, and caring thinking. Communities of inquiry can be plagued by power struggles prompted by diverse identities, however. These not always being highlighted in the literature or P4wC discourse, this article proposes a two-stage model for facilitators as part of their ethical responsibility. In the first phase, they should free themselves (...) from assumptions and closed-mindedness. They should liberate themselves from pedagogy of fear and “banking education” in order to act freely in an educational space characterized by improvisation that cultivates participation of the children. Here, the text is based on normalizing education principles, counter-education and diasporic-education approaches in order to ensure openness and inclusiveness. In the second, they should embrace enabling-identity views and practices in order to make the community of inquiry as identity-broad and -rich as possible, recognizing and legitimizing the participants’ differences. Here, the text is based on principles such as recognizing power games as part of the community, ensuring multi-narratives human environment and enabling epistemic justice in order to ensure perspectival multiplicity, multiple identities, and the legitimization of difference characterized by pedagogy of search. (shrink)

On 11 March 2020, the World Health Organization declared a pandemic of the COVID-19 coronavirus disease that was first recognized in China in late 2019. Among the primary effects caused by the pandemic, there was the dissemination of health preventive measures such as physical distancing, travel restrictions, self-isolation, quarantines, and facility closures. This includes the global disruption of socio-economic systems including the postponement or cancellation of various public events (e.g., sporting, cultural, or religious), supply shortages and fears of the same, (...) schools and universities closure, evacuation of foreign citizens, a rise of unemployment, changes in the international aid schemes, misinformation, and incidents of discrimination toward people affected by or suspected of having the COVID-19 disease. The pandemic has brought to the fore unpreparedness in critical areas that require attention, amid prospects and challenges. Moreover, considerable reorganization efforts are required with implications for assets, resources, norms, and value systems. COVID-19 is challenging the concept of globalization and stimulating responses at the levels of local and regional socio-economic systems that lead to the mobilization of assets that have been unrecognized earlier on, such as various forms of economic capital, social capital, cultural capital, human capital, and creative capital. For example, through digital channels, local groups are forming to create schemes of support for physical and mental wellbeing. These emerging exchanges lead to various social and technological innovations by building on skills and assets that are less important in the free-market economy, such as empathy, skills for crafts, making and fixing; locally grown microgreens; and micromanufacturing. Isolation and local living are also making it much harder to ignore the civic responsibilities towards communities, meant as individuals, vulnerable groups, and local businesses. Whilst the pandemic is limiting physical participation, this challenging time is uncovering alternative ways of mutual support, which may create long-term benefits for socio-economic systems, including environmental and biodiversity protection, reduction of the air pollution, and climate action. The pandemic’s threat to public health will hopefully be overcome with implications for disruption for an extended period that we are unable to forecast at this stage. It is key to focus on studies recognizing the activities and interventions leading to the recovery of socio-economic systems after the pandemic. Reflecting and planning on how societies and economies will go back to “business as usual” requires new forms of communication and cooperation, imaginative design thinking, new styles of management, as well as new tools and forms of participation in various public policies. Many questions related to the care of the vulnerable, economic restart, and the risk of future pandemics, to mention but a few, are already occupying the academic, scientific, experts, and activist communities, who have started to imagine the “new normal.”. (shrink)

June 2022 A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers We are in a unique moment of our history unlike any previous moment ever. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. As I write, the planet is in deep trouble, heat, fires, great storms, and record flooding, (...) weather patterns drastic everywhere. Capitalism has been so successful in supplying us with an endless array of consumer items, that we have never noticed there is a cost. But there is a cost, the cost is the very life of the Earth herself, and now the day of reckoning is here. Days of reckoning are most often days of rath. But I am hoping that this is a day of major Awakening over the entire planet. We have caused a crisis so great for the Earth we can hardly get our minds around it. But I am proposing that deeply embedded in the crisis are ideas, about who and what the Earth is, Ourselves, and what we are here for. I am proposing that this is a call to all philosophy and philosophers to rethink ourselves from the ground up. The human race has never gotten the Earth right and now we must, for the Earth is the true foundation for civilization. We are in deep trouble with the Earth, and it owes to the fact that the great male thinkers never got the Earth right, they could never make the connection between the life of mind and the life of the Earth. I am proposing that deeply embedded in the crisis we are in are ideas. And that in fact the planet is in the grip of a false metaphysics, and scientific image of nature that really comes most recently from Descartes. His conviction that matter, and with it the Earth, are simply the weighable, the measurable the extended in space and time, utterly devoid of any inner life of mind thoughts or Consciousness. This view of matter and the Earth goes back to the very dawn of thought, Descartes is just its most recent and comprehensive version of things. This view of matter is really a false metaphysics that dominates most of the modern world and underpins the whole scientific image of nature itself. I am proposing this is a false metaphysics and offering a new version of things based on Consciousness. If there is a single idea fueling and driving the destruction of the planet, it is the conviction that the Earth is something without Consciousness. When you intend to ravage and savage the planet, turn it into consumer items to be converted into money in the bank, first pretend that all of the bright beings in the natural world are devoid of Consciousness, just “things” you do not have to have any conscious about destroying them. I am proposing that this term Consciousness, that has appeared as term and a problem for modern science, is the key to getting ourselves right with the Earth. I propose this new theory for science will ramify into every other disciplines as well, and the ways we think just about everything. This old paradigm based on a false theory of matter, has run its course, it has brought us to the brink of our own extinction. We need new ideas, and we need them now. You will find my recent work in the Scientific God Journal under the title: Consciousness as the Organizing Principle, and a very complete version of my arguments for this term Consciousness, along with radical reinterpretation of modern science itself, on the Galileo Commission site. It is a radical moment for all of the thinkers among us, take this as my small contribution to rethinking ourselves in new terms, based on my understanding that the true basis for the whole of Being, the Universe, the Cosmos, and with them Ourselves, is this term Consciousness. And unpack it. And I predict that with this term Consciousness every intractable human problem in both science and the modern world will go down like a line of dominos before it. And so, here are a few new ideas I would offer you. These are the times of the Reappearance of the Feminine, a great Awakening as of Springtime after a long dark and lonely Winter. We are leaving behind us an old civilization based on male dominance, fear lies and control, now in decay, disease, and death disintegrating all around us. We are moving into a whole new civilization based on Love and Truth. A new civilization requires new basic terms values and first principles. And so, I return to Descartes. 1. Just over 300 years ago a young man travelling with the army found himself stranded in a foreign town in a bare room lit by a candle with nothing to do but think. And in a couple of nights Descartes laid the entire thought foundations for modern science and most of the modern world. It isn’t clear that modern philosophers with their funding sources of grants, their graduate students, their reputation and all the perks and privileges of academia can do any better. Descartes claimed there are just two principles in the Universe, Matter and Mind. God was pure mind; human beings were mind and matter. And we are the only ones on the planet with mind. Everything else all of the bright array of beings who share the planet with us are simply matter. And matter? The weighable the measurable the extended in space and time utterly devoid of any inner life of thoughts, feelings, or Consciousness This classification was a boon for developing science. Scientists did not have to worry about any inner life in nature, ideas or Consciousness, they could just set about weighing and measuring, as they have until the present day. But it was a disaster for the Earth. Earth was once worshiped as a Goddess. With Descartes she became almost overnight “things.” Simply commodities and resources, an endless of supply of consumer items, to be turned into money in the bank. And now Descartes concept of matter is up for us. If there is a single idea that is enabling and driving the destruction of the Earth, it is the conviction that Earth is something without Consciousness. This whole scientific image of nature as something devoid of Consciousness is driving the destruction of the Earth, and driving us all insane, and it needs to change. Ever since Descartes formulated Dualism, scientists and philosophers have been trying to get rid of it. They have done this by attempting to make matter the fundamental term of reality, and to explain mind or Consciousness in terms of matter. And now, Consciousness has emerged as term and a problem for modern science. 2. The prevailing Universe picture has been mainly based on the belief that Consciousness appears only at the end of evolution in ourselves and some of the higher animals when matter attains “a certain state of complexity” and it is produced by neurons in the brain. But Consciousness is nothing real in itself, the neurons are doing the work, Consciousness is simply a byproduct of neural activity. As William James summed up this position, not his: Consciousness is to the brain as a shadow to the runner, it runs beside him but never influences his stride. And so, the great problem of neuroscience: How do neurons produce Consciousness? So far, no one has been able to say how. All we have is parallelism. Two processes are running in parallel a train of neural events and a train of Consciousness events. And so, which one is primary? The face of neuroscience and much of the modern world is that the neural events are what is really real, Consciousness is secondary. The conviction that Consciousness is something produced by neurons is so deeply held and has been so for so long, that it seems like an obvious fact. It is in fact an assumption and a theory, and it could all well be the other way around. The scientific image of nature as something devoid of Consciousness is now up for us. It has enabled the destruction of the Earth, and we are now at a unique place in our own evolution where we can foresee if we continue on as we are, our own extinction. And so, there are the best reasons for rethinking Descartes concepts of matter. Scientists and philosophers have been trying to escape dualism by making matter the fundamental term. And now, this has not worked. In a nutshell: The mind body problem, the “hard problem of Consciousness” ---how do neurons in the brain, atoms and molecules give rise to ideas thoughts and feelings and who what and where is the “I” who sees them? And then, the near-death experience. I remind you of the truth of the near-death experience. The body in the bed is brain dead eeg flat, but the patient, pure Consciousness is hovering at the ceiling watching the doctors work over the body below, able to read dials he could not have seen from the bed, sometimes able to events in the corridor beyond the room, all subsequently confirmed by the doctors. Evidence as good as it gets that the patient really was out of his body. And so, the patient is able to see without eyes, hear without ears and to think and remember without a brain. There is not a single scientific principle that can account for this. And I am proposing that the near-death experience is a threshold and a key for a much deeper understanding of the Universe. These three problems are so hard they cannot be solved by present scientific principles and therefore call all present principles and ways of thought into question. When your axioms cannot account for the data, it is time to drop them and find better fundamental terms. We have not been able to solve the problems of Consciousness with the assumption that matter is the most basic and fundamental term. And so, if Cartesian dualism is to be overcome at all, we need to try it the other way around. 3. We are in the position of Copernicus. Remember Copernicus? He was making his calculations on the assumption that the Earth was the center of the Universe until they became so unwieldy that he decided to try it all the other way around. To make the sun the center, the Earth revolving around it. And lo, all of his data fell neatly into place. I am proposing a whole new Universe picture. Evolution makes us continuous with every other being, Consciousness would not be in us if it were not in them also, and then, in the atoms and molecules and cells that make up living beings. I propose to make Consciousness the most basic term and see what follows. I am in fact, proposing a new Copernican Revolution, that Consciousness is the true basis for the Universe and the right fundamental term, for science itself all other disciplines as well, and the whole of the modern world. And I predict that every intractable problem in science or the modern world, will go down like a line of dominos before it. In a nutshell: Consciousness and not matter is “first and fundamental” in the Universe, it is there from the very “Beginning” everything has it and all of the true causalities, the explanatory principles belong to it. Not to matter. What then is matter? All matter is an Appearance of something much more real, Consciousness. All matter is an expression of Consciousness, even the least little bit of matter contains Consciousness, and is an expression of Consciousness. And so, we revise the scientific image of nature. Science at present is two termed, matter/energy. It needs to become three termed: Matter/energy/Consciousness, with the recognition that all of the basic principles, the true causalities of events, and of the Universe belong to Consciousness. And now physics. To accommodate this new Universe picture physics needs to alter just one term, energy. All energy contains Consciousness, that idea alone will change our world forever. The animals the trees the plants are just as conscious as we are, as is the Earth herself, a continuum of many forms of Consciousness of which our own is one. The Earth consists of interacting and intersecting forms of Consciousness, Consciousness within Consciousness within Consciousness within Consciousness. A remarkable work has just appeared entitled “Beyond Words What Animals Feel and Think.” Describing in detail how like ourselves all of the animals are. And the more we can see how like us everything else really is, the harder it will be for us to do them all in, in the interest of turning them into consumer items. And so, here is a new principle of understanding, that entails completely new forms of explanation, and a whole new Universe picture to be spelled out in terms of Consciousness and its various properties. This is a Universe that is aware awake and Enspirited throughout. And so, there is only one principle, not two. And so, how does Consciousness work? There is “no mind/body problem.” My Consciousness is aligning the Consciousness of neurons in the brain, that aligns the Consciousness of all other cells in the body, that aligns the Consciousness of molecules and atoms themselves. Mainly from the top down, but also interactive, and not reduction to the purely physical forces. 4. And so, here is a radical new Universe picture, and with it a new way to think about the Universe itself, the Earth, Ourselves, and Spirit. It requires a complete revision of both of the terms of modern science itself. The problem of the modern world owes in deep measure to Descartes concept of matter as something devoid of interior life. But he is only the most powerful and simple expression of a whole tradition of thought that predates him, that goes back to the very dawn of thought itself. It owes to the conviction of both Plato and Aristotle that the Earth was something devoid of reason, or mind, and therefore something to be held in complete contempt. We are emerging from a civilization based on contempt for the Earth, and down the road, it will become contempt for the body, sex, women, the Native people, and people of color everywhere. And so, this entire tradition is now up for us, it has brought us to the brink of our own extinction, and we need to get beyond it. I am proposing that this term Consciousness is the way out. The missing piece of the puzzle and the idea whose time has come. And it will enable us to move into a completely new civilization based on respect for the Earth, women, sex, people of color, that honors everyone and has a place for all. Revolutions in science occur when new data show up that cannot be accounted for by existing paradigms (Thomas Kuhns: The Structure of Scientific Revolutions). Consciousness, and all the properties and problems of Consciousness are just such data, and they compel a new scientific revolution. But we are a scientific age. A new Copernican revolution in science is such as revolution everywhere. And Consciousness is the key to getting every other reality at all levels and depths right as well. It will enable us finally to get the Earth right, get ourselves right with the Earth, and with one another. Archimedes: Give me a place to stand, and I will move the world. I am proposing a new synthesis among our fundamental terms in which this term Consciousness is the new lynchpin. And so, I return once more to Descartes. Descartes in the Mediations was a dualist, they were two realities interacting in the pineal gland mind and body. But Descartes age was high on “Cartesianisms,” on Descartes concept of matter. Animals were simply cleverly wired machines (Hobbes called them automata). Rumor had it that Descartes followers went about kicking dogs reasoning that their howls were not due to any feelings of pain, but simply the wiring of the machine. We have been doing this to the Earth ever since, and now the Earth is not going to stand for it any longer. It is time we all woke up. There is no matter in Descartes sense of it, or in Plato and Aristotle’s sense of it. This old concept of matter is embedded in all of the crisis and catastrophes---fires, drought, pandemics, over population, the disintegrating economies, our ways of life, capitalism and consumerism themselves. All matter is Enspirited, contains Consciousness, and is an expression of Consciousness. Now I tell you something about Descartes you may not know. In the Mediations was a dualist, there are minds and bodies. But by the end of his life, he knew the truth. Descartes guided his whole life by these vivid dreams, and toward the end of his life he had this dream: He saw the Universe as a giant machine and in the heart of the machine propelling the whole, was Consciousness. And so, out of the shades and shadows and into the light of day. Here is a renewed and a new science, a new cosmology. And with it, a revolutionary new metaphysics. The whole of the modern world is in the grip of a false metaphysics, based on Descartes theory of matter. Here is a new, and finally true metaphysics based on the single term, Consciousness. 5. And in all my works, I spell out this new metaphysics based on Consciousness, and what it means for how we think about virtually everything: The Universe, the Earth, Ourselves, and Spirit. Of who, what and where Spirit is, that we may connect with Spirit everywhere. There is only one term for the Universe, and not two, this single term Consciousness, that manifests itself in two modes: Consciousness in Form, Consciousness Formless. And so, here is a sketch of what this new term Consciousness really means. For four great aspects of the real, four new cornerstones for a whole new civilization on Earth, based on Love and Truth. A. For the Universe: New causalities, all matter is an expression of Consciousness, awake and aware, Enspirited throughout, which has a place for the causalities of love ideas intent plan and purpose, what Aristotle called final causality, that for the sake of which. And it has a place for subjectivity, the greatest mystery in the whole of the Universe, knowable only in ourselves, but there in everything else as well, bedrock in the chain of causalities. The buck stops here. Here are two very different Universe pictures. The Cartesian Universe consists of things, pushed, and pulled around by the physical forces that function blind. The true Universe consists of selves and not things. Selves at least in ourselves, are organized and focused about an I, an I am, or a sense of self in everything, ever other being dear to itself. Just one aspect of subjectivity. And so, it is Consciousness all the way down, and subjectivity all the way down. Science proceeds on the basis of the negligible of what it can leave out as unimportant. Subjectivity is the ultimate animating principle of the Universe. What Descartes really did was to strip from nature what is most essential about it, its animating principle Consciousness. And so, we come out of a long history of “clunk.” The great male thinkers have killed creation. First in concepts and now in the lived life. And so, after centuries of fruitless search, not all of it in vain, finally, and just in time the true basic principle for the Universe has shown up in virtually all disciplines, this term Consciousness. B. And so, the Earth: What does this term Consciousness really mean for the Earth? It means that all of the bright array of beings around us have Consciousness. And the more we can realize how like us they are, the harder it will be to do them all in. Is this what it really means to be “made in the image of Spirit?” To destroy ever other living being? The god of Genesis is a creator god who has created billions and billions of living forms. Man, taking himself to be made in the image of Spirit has destroyed virtually all of it. The Earth is not things, not commodities and resources, not an endless array of consumer goods. The Earth consists of conscious living spiritual beings like ourselves, who need to be honored and respected, nurtured and cared for, to be Loved. And if the human race can finally pull it off and bring Love here and start helping the Earth rather than destroying her, even our vast numbers now at 8 billion, may not matter. Deeply embedded in the modern world is a false cosmology based on the hitherto useful but ultimately false metaphysics of Descartes. In particular it owes to Descartes concepts of matter, and of the Earth, as something devoid of Consciousness. And now this concept is up for us. If there is a single idea enabling and driving the destruction of the planet, it is the conviction that the Earth is something devoid of Consciousness. And we all have a vested interest in keeping this false concept in place. When you intend to ravage and savage the Earth, to turn it into consumer items, and money in the bank, first pretend she has no Consciousness that way we need not have any conscious about it. We are in deep trouble with the planet. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. And so, here are a few new guiding principles for the planet, based on Consciousness. Consciousness has field properties. The Earth is Consciousness throughout, connected and interconnected throughout, intersecting and interacting fields of Consciousness of which our own is one. To harm one is to harm all. Only this understanding of the Earth can set our destructive technologies, and capitalism, their goals, and their limits. The real problem with capitalism, and with civilization itself is it has no true understanding of the Earth, all the exquisite networks and webworks that connect all beings with one another. Nor it is about to admit that the Earth is our “life support system,” reason gone insane in the modern world. We are destroying our life support system, capitalism is the full expression of the human death wish in the modern world, and it needs to change. And now, let the barriers between ourselves and all other beings go down. C. And so, Ourselves. This new Universe picture based on Consciousness opens into and has a place for new concepts of human identity. In particular, it has a place for reincarnation, a process whereby one Consciousness dons’ bodies again and again and lays them down. This is a process wholly impossible on materialistic theories. This new view of things puts a higher perspective on Freudian determinism, which is a partial knowing in a greater account. We are something more than the victims of genes drives and childhood. We are immortally eternal evolving spiritual beings who take on a cycle of earthly lives in order to achieve certain goals and abilities, and then, our earthly cycle complete, we depart the Earth plane for other areas of the Universe physical or purely spiritual, to continue our evolution elsewhere. The scientific evidence for reincarnation is increasing on all sides, see for example the work of Michael Newton, a mainstream scientist forced to confront the fact of reincarnation. A completely new reincarnational picture is now emerging everywhere. We choose our parents for abilities we could acquire through them. We all come here with reasons for being here, and we all have free will, an original property of Consciousness, and we work out our issues accordingly. We all come here with the same reason for being here. It is to experience the Earth plane and human society at all levels and depths, in every social role, every climate, both sexes male and female and in all races. We are all here to acquire a deep understanding of the Earth plane with all its challenges and all of its present problems. We are not here to devour and consume the Earth, but to honor her for the learning experience she makes available for us. And so, reincarnation is the great equalizer, the fundamental basis for any bill of rights. Many of the problems of the modern world owe to the fact that reincarnation has not been taught in the West. Reincarnation was the center piece of Jesus teachings. It was banned by a fourth century council that decided the populous could best be controlled through fear. They edited all mention of reincarnation from the scriptures, and inserted fear terms instead, a judgmental god, and so on. If reincarnation had been taught, there would have been no suppression of women, but the gift of both sexes would have been honored and developed. And there would have been no reason for contempt for people of color because who they are, we have been or will be. There is no reason to look down on anyone when we know that our own identity includes membership in theirs. The truth of reincarnation needs to be the foundation for getting ourselves right with the Earth, and with one another. D. And so, Spirit. This new Universe picture, based on Consciousness, has a place for Spirit as simply Infinite Consciousness. All universes all worlds are formed out of this Consciousness, divine and sacred throughout. And Spirit is everywhere in the Earth and can be connected everywhere. And the Native North American people had things right. Everything has its own Spirit, and without contradiction is also an expression of Spirit. And what I am really doing in terms of concepts of modern science is presenting the Native North American version of the Real. And this new Universe picture has a place for the essential insight of all religions almost smothered by church tradition: Love. Not an emotion but a great Oneness, that can be found everywhere, even in a busy city street. But especially in the Earth, that is levels and depths of Oneness everywhere. And so, for the first time in their long and bitter antagonistic history, science and religion now share a common base with this term Spirit, the lynchpin in a new conceptual framework. And I offer an interpretation of where we are in our history, this present moment of historical grace, and these tumultuous times in which we live, the return of the Goddess and the Divine Feminine, the Reappearance of the Feminine in history, the Advent of Women, this great Awakening, as of Springtime after a long dark Winter, the Awakening, the Second Coming. And so, stay tuned! (shrink)

Though there is no international government, there are many international regimes that enact binding regulations on particular matters. They include the Basel II regime in banking, IFRS in accountancy, the FIRST computer incident response system, the WHO’s system for containing global epidemics and many others. They form in effect a very powerful international public sector based on technical expertise. Unlike the public services of nation states, they are almost free of accountability to any democratically elected body or to (...) any legal system. Although by and large they have acted for good, the dangers of long-term unaccountability are illustrated by the travesties of justice perpetrated by the International Labour Organisation Administrative Tribunal. (shrink)

Part 1 of this exchange consists in a critique by Smith of Searle’s The Construction of Social Reality focusing on Searle’s use of the formula ‘X counts as Y in context C’. Smith argues that this formula works well for social objects such as dollar bills and presidents where the corresponding X terms (pieces of paper, human beings) are easy to identify. In cases such as debts and prices and money in a banks computers, however, the formula fails, because these (...) are cases of what he calls ‘free-standing Y terms’, since there is here no X which can count as the corresponding Y. In his response in Part 2, Searle argues that Smith’s critique rests on three misunderstandings: 1. in wrongly presupposing that Searle is trying to analyze the nature of what he calls “social objects”, rather than of social facts; 2. in thinking that the counts as formula is intended as a definition, rather than as a mere mnemonic; and 3. in neglecting the naturalism of Searle’s account. (shrink)

Our planet contains 194 independent states and much more nations. They share membership of the United Nations and in consequence they subscribed the Universal Declaration of Rights. These are rooted in the modern universal conception of states and human rights formulated by philosophers of the Enlighten Age like Locke, Kant., Montesquieu, Voltaire and Rousseau. Concepts like democracy are mirrored to the organization of the political life as it was developed in North America and Europe at the end of the 18th (...) and the 19th century. Universality was deeply rooted in the Western intellectual, moral and religious tradition of that part of the world. Even globalization of the economic and social life is governed by the same Western standards and worldwide consumed basic goods like prime matter,. food and energy is expressed in terms of Western currency like dollar, pound sterling or euro. Despite this economic globalization there were two contradictory political evolution to discern: At the one hand more than 70 new states where created and on the other hand 28 European states started to integrate to a political European Union. The latter trend was based on a deep economic integration and since the creation of the euro also a financial integration. Basic idea was the creation of a free economic market as bases for a political unified Europe. Euro criticism is not only identified with conservatism, nationalism, narrow mind and even racism, euro criticism is deprived from any intellectual significance. However other trends put some shadow on the European project. First the Soviet experience around Marxism, Leninism and Stalinism unified more different nations than the European Union but ended in a complete political and economic chaos. Secondly the financial euro crisis involves only the tacit undermining of the national political independence of the member states, but does not make room for a deep analysis what the fundamentals are of this crisis such as lack of confidence of the citizen in the created unified political and financial market and its main instruments like banks that we consider as the fundamental boundary conditions of the worldwide globalization of goods, power and all aspects of human life. Furthermore we claim that this market in al its aspects is the worst answer to the inconvenient yet unavoidable truth that Western way of life of consumption includes a ecological footprint that exceeds since many years the sustainability of our planet. -/- . (shrink)

The study developed and determined instant melon (Citrulluscolocynthis) soup powder’s shelf life for working-class mothers in Lagos, Nigeria. The study adopted research and development design. The population for the study was 2,077. The sample size for the study was 341. This consisted of three groups made up of 25 lecturers, 192 mothers working in banks and 124 mothers working. Seven sets of instruments were used for data collection. Data was analyzed using mean and standard deviation for the research questions. Findings (...) of the study indicated that the shelf life determinants included free fatty acid (FFA), moisture content and total viable count measured over a period of 22 weeks. From the analysis, FFA content slightly appreciated over the weeks; from 0.60 at the start to 0.7 5 at 4weeks; 0.86 at 8weeks; 0.95 at 12 weeks; 1.70 at 16 weeks and 4.06 at 22 weeks. The analysis showed that the moisture content of the developed melon soup powder slightly decreased over the weeks; from 9.41 at the start to 9.30 at 4 weeks; 9.00 at 8 weeks; 8.82 at 12 weeks; 8.60 at 16 weeks and 8.30 at 22 weeks. The total viable count (TVC) of the developed melon soup powder increased over the weeks. At the start of the experiment, the TVC of the developed melon soup powder was 8; TVC increased to 10 at 4 weeks; 14 at 8 weeks; 15 at 12 weeks; 18 at 16 weeks and 29 at 22 weeks. (shrink)

In the last 10 years, after becoming the official member of WTO in 2007, Vietnam has made commitments to the comply with the US-Vietnam Bilateral Trade Agreement and other international economic agreements. Vietnam has also become a member of the AEC and entered into important free trade agreements, notably the Trans-Pacific Partnership. The financial integration of Vietnam in the global economy has been increasing rapidly. However, Vietnam also witnesses the unexpected economic fluctuations domestically and internationally. The global financial crisis, (...) especially the US financial crisis, exerts a major impact on Vietnam’s economy and its banking system. Accordingly, the real estate market, stock market and banking system in Vietnam have fluctuated remarkably. This article discusses the causes of the US financial crisis and analyses the US government’s solutions. The causes of the US financial crisis are distributed to lax lending standards, failures in regulations of derivates financial instruments, and lack of state control of banking systems. In this respect, recommendations are made for Vietnam’s case. (shrink)

In the last 10 years, after becoming the official member of WTO in 2007, Vietnam has made commitments to the comply with the US-Vietnam Bilateral Trade Agreement and other international economic agreements. Vietnam has also become a member of the AEC and entered into important free trade agreements, notably the Trans Pacific Partnership. The financial integration of Vietnam in the global economy has been increasing rapidly. However, Vietnam also witnesses the unexpected economic fluctuations domestically and internationally. The global financial (...) crisis, especially the US financial crisis, exerts a major impact on Vietnam’s economy and its banking system. Accordingly, the real estate market, stock market and banking system in Vietnam have fluctuated remarkably. This article discusses the causes of the US financial crisis and analyses the US government’s solutions. The causes of the US financial crisis are distributed to lax lending standards, failures in regulations of derivates financial instruments, and lack of state control of banking systems. In this respect, recommendations are made for Vietnam’s case. (shrink)

The first thing we must keep in mind is that when saying that China says this or China does that, we are not speaking of the Chinese people, but of the Sociopaths who control the CCP -- Chinese Communist Party, i.e., the Seven Senile Sociopathic Serial Killers (SSSSK) of the Standing Committee of the CCP or the 25 members of the Politburo etc.. -/- The CCP’s plans for WW3 and total domination are laid out quite clearly in Chinese govt publications (...) and speeches and this is Xi Jinping’s “China Dream”. It is a dream only for the tiny minority (perhaps a few dozen to a few hundred) who rule China and a nightmare for everyone else (including 1.4 billion Chinese). The 10 billion dollars yearly enables them or their puppets to own or control newspapers, magazines, TV and radio channels and place fake news in most major media everywhere every day. In addition, they have an army (maybe millions of people) who troll all the media placing more propaganda and drowning out legitimate commentary (the 50 cent army). -/- In addition to stripping the 3rd world of resources, a major thrust of the multi-trillion dollar Belt and Road Initiative is building military bases worldwide. They are forcing the free world into a massive high-tech arms race that makes the cold war with the Soviet Union look like a picnic. -/- Though the SSSSK, and the rest of the world’s military, are spending huge sums on advanced hardware, it is highly likely that WW3 (or the smaller engagements leading up to it) will be software dominated. It is not out of the question that the SSSSK, with probably more hackers (coders) working for them then all the rest of the world combined, will win future wars with minimal physical conflict, just by paralyzing their enemies via the net. No satellites, no phones, no communications, no financial transactions, no power grid, no internet, no advanced weapons, no vehicles, trains, ships or planes. -/- There are only two main paths to removing the CCP, freeing 1.4 billion Chinese prisoners, and ending the lunatic march to WW3. The peaceful one is to launch an all-out trade war to devastate the Chinese economy until the military gets fed up and boots out the CCP. -/- An alternative to shutting down China’s economy is a limited war, such as a targeted strike by say 50 thermobaric drones on the 20th Congress of the CCP, when all the top members are in one place, but that won’t take place until 2022 so one could hit the annual plenary meeting. The Chinese would be informed, as the attack happened, that they must lay down their arms and prepare to hold a democratic election or be nuked into the stone age. The other alternative is an all-out nuclear attack. Military confrontation is unavoidable given the CCP’s present course. It will likely happen over the islands in the South China Sea or Taiwan within a few decades, but as they establish military bases worldwide it could happen anywhere (see Crouching Tiger etc.). Future conflicts will have hardkill and softkill aspects with the stated objectives of the CCP to emphasize cyberwar by hacking and paralyzing control systems of all military and industrial communications, equipment, power plants, satellites, internet, banks, and any device or vehicle connected to the net. The SS are slowly fielding a worldwide array of manned and autonomous surface and underwater subs or drones capable of launching conventional or nuclear weapons that may lie dormant awaiting a signal from China or even looking for the signature of US ships or planes. While destroying our satellites, thus eliminating communication between the USA and our forces worldwide, they will use theirs, in conjunction with drones to target and destroy our currently superior naval forces. Of course, all of this is increasingly done automatically by AI. -/- By far the biggest ally of the CCP is the Democratic party of the USA. -/- The choice is to stop the CCP now or watch as they extend the Chinese prison over the whole world. -/- Of course, universal surveillance and digitizing of our lives is inevitable everywhere. Anyone who does not think so is profoundly out of touch. -/- Of course, it is the optimists who expect the Chinese sociopaths to rule the world while the pessimists (who view themselves as realists) expect AI sociopathy (or AS as I call it – i.e., Artificial Stupidity or Artificial Sociopathy) to take over, perhaps by 2030. -/- Those interested in further details on the lunatic path of modern society may consult my other works such as Suicide by Democracy-an Obituary for America and the World 4th Edition 2019 and Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2019) . (shrink)

The first thing we must keep in mind is that when saying that China says this or China does that, we are not speaking of the Chinese people, but of the Sociopaths who control the CCP -- Chinese Communist Party, i.e., the Seven Senile Sociopathic Serial Killers (SSSSK) of the Standing Committee of the CCP or the 25 members of the Politburo etc.. -/- The CCP’s plans for WW3 and total domination are laid out quite clearly in Chinese govt publications (...) and speeches and this is Xi Jinping’s “China Dream”. It is a dream only for the tiny minority (perhaps a few dozen to a few hundred) who rule China and a nightmare for everyone else (including 1.4 billion Chinese). The 10 billion dollars yearly enables them or their puppets to own or control newspapers, magazines, TV and radio channels and place fake news in most major media everywhere every day. In addition, they have an army (maybe millions of people) who troll all the media placing more propaganda and drowning out legitimate commentary (the 50 cent army). -/- In addition to stripping the 3rd world of resources, a major thrust of the multi-trillion dollar Belt and Road Initiative is building military bases worldwide. They are forcing the free world into a massive high-tech arms race that makes the cold war with the Soviet Union look like a picnic. -/- Though the SSSSK, and the rest of the world’s military, are spending huge sums on advanced hardware, it is highly likely that WW3 (or the smaller engagements leading up to it) will be software dominated. It is not out of the question that the SSSSK, with probably more hackers (coders) working for them then all the rest of the world combined, will win future wars with minimal physical conflict, just by paralyzing their enemies via the net. No satellites, no phones, no communications, no financial transactions, no power grid, no internet, no advanced weapons, no vehicles, trains, ships or planes. -/- There are only two main paths to removing the CCP, freeing 1.4 billion Chinese prisoners, and ending the lunatic march to WW3. The peaceful one is to launch an all-out trade war to devastate the Chinese economy until the military gets fed up and boots out the CCP. -/- An alternative to shutting down China’s economy is a limited war, such as a targeted strike by say 50 thermobaric drones on the 20th Congress of the CCP, when all the top members are in one place, but that won’t take place until 2022 so one could hit the annual plenary meeting. The Chinese would be informed, as the attack happened, that they must lay down their arms and prepare to hold a democratic election or be nuked into the stone age. The other alternative is an all-out nuclear attack. Military confrontation is unavoidable given the CCP’s present course. It will likely happen over the islands in the South China Sea or Taiwan within a few decades, but as they establish military bases worldwide it could happen anywhere (see Crouching Tiger etc.). Future conflicts will have hardkill and softkill aspects with the stated objectives of the CCP to emphasize cyberwar by hacking and paralyzing control systems of all military and industrial communications, equipment, power plants, satellites, internet, banks, and any device or vehicle connected to the net. The SS are slowly fielding a worldwide array of manned and autonomous surface and underwater subs or drones capable of launching conventional or nuclear weapons that may lie dormant awaiting a signal from China or even looking for the signature of US ships or planes. While destroying our satellites, thus eliminating communication between the USA and our forces worldwide, they will use theirs, in conjunction with drones to target and destroy our currently superior naval forces. Of course, all of this is increasingly done automatically by AI. -/- By far the biggest ally of the CCP is the Democratic party of the USA. The choice is to stop the CCP now or watch as they extend the Chinese prison over the whole world. -/- Of course, universal surveillance and digitizing of our lives is inevitable everywhere. Anyone who does not think so is profoundly out of touch. -/- Of course it is the optomists who expect the Chinese sociopaths to rule the world while the pessimists (who view themselves as realists) expect AI sociopathy (or AS as I call it – i.e., Artificial Stupidity or Artificial Sociopathy) to take over, perhaps by 2030 Those interested in further details on the lunatic path of modern society may consult my other works such as Suicide by Democracy-an Obituary for America and the World 3rd Edition 2019 and Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2019) -/- . (shrink)

The first thing we must keep in mind is that when saying that China says this or China does that, we are not speaking of the Chinese people, but of the Sociopaths who control the CCP -- Chinese Communist Party, i.e., the Seven Senile Sociopathic Serial Killers (SSSSK) of the Standing Committee of the CCP or the 25 members of the Politburo etc.. -/- The CCP’s plans for WW3 and total domination are laid out quite clearly in Chinese govt publications (...) and speeches and this is Xi Jinping’s “China Dream”. It is a dream only for the tiny minority (perhaps a few dozen to a few hundred) who rule China and a nightmare for everyone else (including 1.4 billion Chinese). The 10 billion dollars yearly enables them or their puppets to own or control newspapers, magazines, TV and radio channels and place fake news in most major media everywhere every day. In addition, they have an army (maybe millions of people) who troll all the media placing more propaganda and drowning out legitimate commentary (the 50 cent army). -/- In addition to stripping the 3rd world of resources, a major thrust of the multi-trillion dollar Belt and Road Initiative is building military bases worldwide. They are forcing the free world into a massive high-tech arms race that makes the cold war with the Soviet Union look like a picnic. -/- Though the SSSSK, and the rest of the world’s military, are spending huge sums on advanced hardware, it is highly likely that WW3 (or the smaller engagements leading up to it) will be software dominated. It is not out of the question that the SSSSK, with probably more hackers (coders) working for them then all the rest of the world combined, will win future wars with minimal physical conflict, just by paralyzing their enemies via the net. No satellites, no phones, no communications, no financial transactions, no power grid, no internet, no advanced weapons, no vehicles, trains, ships or planes. -/- There are only two main paths to removing the CCP, freeing 1.4 billion Chinese prisoners, and ending the lunatic march to WW3. The peaceful one is to launch an all-out trade war to devastate the Chinese economy until the military gets fed up and boots out the CCP. -/- An alternative to shutting down China’s economy is a limited war, such as a targeted strike by say 50 thermobaric drones on the 20th Congress of the CCP, when all the top members are in one place, but that won’t take place until 2022 so one could hit the annual plenary meeting. The Chinese would be informed, as the attack happened, that they must lay down their arms and prepare to hold a democratic election or be nuked into the stone age. The other alternative is an all-out nuclear attack. Military confrontation is unavoidable given the CCP’s present course. It will likely happen over the islands in the South China Sea or Taiwan within a few decades, but as they establish military bases worldwide it could happen anywhere (see Crouching Tiger etc.). Future conflicts will have hardkill and softkill aspects with the stated objectives of the CCP to emphasize cyberwar by hacking and paralyzing control systems of all military and industrial communications, equipment, power plants, satellites, internet, banks, and any device or vehicle connected to the net. The SS are slowly fielding a worldwide array of manned and autonomous surface and underwater subs or drones capable of launching conventional or nuclear weapons that may lie dormant awaiting a signal from China or even looking for the signature of US ships or planes. While destroying our satellites, thus eliminating communication between the USA and our forces worldwide, they will use theirs, in conjunction with drones to target and destroy our currently superior naval forces. Of course, all of this is increasingly done automatically by AI. -/- By far the biggest ally of the CCP is the Democratic party of the USA. The choice is to stop the CCP now or watch as they extend the Chinese prison over the whole world. -/- Of course, universal surveillance and digitizing of our lives is inevitable everywhere. Anyone who does not think so is profoundly out of touch. -/- Of course it is the optomists who expect the Chinese sociopaths to rule the world while the pessimists (who view themselves as realists) expect AI sociopathy (or AS as I call it – i.e., Artificial Stupidity or Artificial Sociopathy) to take over, perhaps by 2030 Those interested in further details on the lunatic path of modern society may consult my other works such as Suicide by Democracy-an Obituary for America and the World 3rd Edition 2019 and Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2019) -/- . (shrink)

In the given article the problems of choice as for the types and forms of debt and share financing on the developing and “frontier markets” with high interest rates have been considered, the definition of what kind of interest rates can be viewed as high and under which circumstances nominal interest rate and in which ones – the real interest rate is important for business. Also, the classification of debt and sharing financing is given and the comparative analysis of such (...) financing is made. Some close attention has been paid to the calculation of the real interest rate according to the inflation forecast. Recommendations concerning attracting of relatively cheap trade financing including international financial and credit organizations, development of operation factoring, financing from captive financial institutions of the exporters of the materials and equipment from the EU and the US have been grounded. The opportunity of relatively free of charge share financing through the mechanism of placing shares IPO/SPO is emphasized, exemplified by the results of placing shares on stock exchanges and their alternative platforms of issuing banks with businesses in Ukraine in 2005 – 2013. As a result, the conclusion concerning the necessity of thorough analysis of financial conditions on the developing and frontier markets before gaining such financing has been made. High interest rates within the average indicators even on the basis of prime rates do not necessarily mean absence of attractive conditions of financing. (shrink)

*As mentioned in Peter Coy's NYT essay "When Being Good Is Just a Matter of Being Lucky" (2023) -/- ----- -/- How is the problem of free will related to the problem of moral luck? In this essay, I answer that question and outline a new solution to the paradox of moral luck, the source-paradox solution. This solution both explains why the paradox arises and why moral luck does not exist. To make my case, I highlight a few key (...) connections between the paradox of moral luck and two related problems, namely the problem of free will and determinism and the paradox of self-creation. Piecing together intuitions, arguments, and insights from recent work on each of these three problems, I argue that the type of control necessary for moral responsibility can only be had by someone who is a genuine source of his own actions, but the relevant notion of sourcehood admits no coherent characterization. If our commonsense view of moral responsibility is incoherent, it is unsurprising that our commitment to the existence of morally responsible agents commits us to some paradoxical things—e.g. to both the existence and impossibility of moral luck. For more information about this article, please write to gmail account: kristin.mickelson.42. (shrink)

In this chapter I consider various potential challenges to free will from the modern mind sciences. After motivating the importance of considering these challenges, I outline the argument structure for such challenges: they require simultaneously establishing a particular condition for free will and an empirical challenge to that condition. I consider several potential challenges: determinism, naturalism, and epiphenomenalism, and explain why none of these philosophical challenges is bolstered by new discoveries from neuroscience and psychology. I then respond to (...) relevant empirical challenges to the role of consciousness and rationality in action. (shrink)

Free Will & The Tragic Predicament : Making Sense of Williams -/- The discussion in this paper aims to make better sense of free will and moral responsibility by way of making sense of Bernard Williams’ significant and substantial contribution to this subject. Williams’ fundamental objective is to vindicate moral responsibility by way of freeing it from the distortions and misrepresentations imposed on it by “the morality system”. What Williams rejects, in particular, are the efforts of “morality” to (...) further “deepen” or “refine” the notion of the voluntary, with a view to securing “ultimate justice”. It is these aims and aspirations, he argues, that take us to the precipice of scepticism. In Shame and Necessity (1993) Williams advances a vindicatory genealogy that unmasks the “illusions” and “fantasies” of our current ethical ideas as they relate to agency and responsibility. What we are then left with is the task of “recasting our ethical conceptions” . It is here that Williams is especially insistent on the importance and value of historical consciousness and reflection. The role of our reflections about the Greeks and tragedy is precisely to show that in order to move forward, into the future, we need to first look back at where we have come from. The value of these “untimely” observations is that they provide us with alternatives and options that we might otherwise lack. What we discover, when we consider the Greeks, is their commitment to a “pessimism of strength” that rests on rejecting scepticism. It is this two-sided perspective on our ethical predicament that delivers a more truthful account of our human situation, one that will help us discard those illusions and fantasies of "morality" that we are “better off” without. An account of this kind refuses to accept an optimism that insists that any form of responsible ethical life must be one that is immune to the influence of luck and fate. This is the fundamental lesson that we can learn from the ancient Greeks and that Williams seeks to “recover” for us. (shrink)

Benjamin Libet's empirical challenge to free will has received a great deal of attention and criticism. A standard line of response has emerged that many take to be decisive against Libet's challenge. In the first part of this paper, I will argue that this standard response fails to put the challenge to rest. It fails, in particular, to address a recent follow-up experiment that raises a similar worry about free will (Soon, Brass, Heinze, & Haynes, 2008). In the (...) second part, however, I will argue that we can altogether avoid Libet-style challenges if we adopt a traditional compatibilist account of free will. In the final section, I will briefly explain why there is good and independent reason to think about free will in this way. (shrink)

FREE WILL. The problem of "free will" has generally been interpreted in modern times in terms of the question of whether or not moral freedom and responsibility are compatible with causality and determinism. Philosophers in the empiricist tradition have defended, with remarkable consistency, a compatibilist position on this issue. Moreover, most of the major figures of the empiricist tradition (i.e. Hobbes, Locke, Hume, Mill, Schlick, and Ayer) are understood to have endorsed and contributed to a single, unified strategy (...) on this subject. The position that these philosophers developed reflects, in large measure, the "antimetaphysical" and naturalistic orientation of empiricist philosophy.... -/- . (shrink)

This article examines the free will problem as it arises within Thomas Hobbes' naturalistic science of morals in early modern Europe. It explains that during this period, the problem of moral and legal responsibility became acute as mechanical philosophy was extended to human psychology and as a result human choices were explained in terms of desires and preferences rather than being represented as acts of an autonomous faculty. It describes how Hobbes changed the face of moral philosophy, through his (...) Leviathan, in ways that still structure and resonate within the contemporary debate. (shrink)

With the threats from Fintech firms and regulators, would banks ever be dethroned from the crown? The answer to this question yet remains to be examined.

The claim of the freedom of the will (understood as an individual who is transcendent to Nature) in the name of XXth century scientific knowledge, against the perspective of XVIIIth-XIXth century scientific materialism, is analysed and refuted in the present paper. The hypothesis of reductionism finds no obstacle within contemporary natural sciences. Determinism in classical physics is irrefutable, unless classical physics is itself refuted. From quantum mechanics, some authors argue that free will is possible because there is an ontological (...) indeterminism in the natural laws, and that the mind is responsible for the wave function collapse of matter, which leads to a choice among the different possibilities for the body. However, here I defend the opposite thesis because indeterminism does not imply free will, and because the considerations about an autonomous mind sending orders to the body is against neuroscience or evolutionary theories about human beings. The quantum theory of measurement can be interpreted without the intervention of human minds, but other fields of science cannot contemplate the mentalist scenario. A fatalistic or materialist view, which denies the possibility of a free will, makes much more sense in scientific terms. (shrink)

It is often called “the problem of free will and determinism,” as if the only thing that might challenge free will is determinism and as if determinism is obviously a problem. The traditional debates about free will have proceeded accordingly. Typically, incompatibilists about free will and determinism suggest that their position is intuitive or commonsensical, such that compatibilists have the burden of showing how, despite appearances, the problem of determinism is not really a problem. Compatibilists, in (...) turn, tend to proceed as if showing that determinism is not a problem thereby shows that we have free will, as if determinism is the only thing that might threaten free will. In this chapter, I reject both of these elements of the traditional debate; the question of whether we have free will should neither begin nor end with the so-called problem of determinism. I present and discuss evidence from a variety of studies that suggests that incompatibilism is not particularly intuitive. Most people do not have to be talked out of incompatibilism but rather talked into it. This provides some reasons—though certainly not decisive reasons—to think that compatibilism is true. I conclude by pointing out that, even if compatibilism were true, it would not dissolve the problem of free will, because there are problems other than determinism that need to be confronted—namely, challenges to free will suggested by current and “future science,” including neuroscience and psychology. The threats to free will suggested by these sciences are distinct from the traditional threat of determinism, and they are the ones that “ordinary persons” find intuitively threatening to free will. In fact, I will argue that the reason incompatibilism about free will and determinism appears to be intuitive is that determinism is often and easily misunderstood to involve these distinct threats to free will—threats that suggest that our rational, conscious mental activity is bypassed in the process of our making decisions and coming to act. (shrink)

Before the 2007–2008 global financial crisis, the vast majority of social scientists were not paying much attention to the politics of central banking, despite the fact that, since their creation, central banks have been pivotal institutions between private financial institutions and public authorities (Singleton, 2010). During the past decades, central banks acquired considerable independence from public officials under the Central Bank Independence (CBI) template (McNamara, 2002). Governments justified their decisions to delegate monetary competences by relying on a narrow conception (...) of monetary policy, in which central bankers should only seek to control inflation and ignore the implications of their policies on other economic issues such as financial stability or wealth inequalities (Issing et al., 2001; Marcussen, 2009). Heterodox economists and critical political economists opposed this view by declaring that monetary policy is fundamentally political as it deals with complicated policy trade-offs, which generates winners and losers (Epstein & Gintis, 1995; Forder, 2005). However, until 2007, their concerns were very marginal and remained at the fringes of the political debate. The vast majority of policy-makers, economists, and central bankers themselves agreed on the fact that the CBI template was the optimal institutional arrangement between fiscal and monetary authorities. (shrink)

This study aims to identify the electronic banking services in Palestine from the point of view of the customers of the banks, where researchers used the descriptive analytical method, through a questionnaire distributed electronically to the sample of beneficiaries of the electronic banking services provided by banks operating in Palestine. The study reached a number of results, the most important of which are: There is a moderate degree of efficiency of electronic banking services provided in banks operating (...) in Palestine from the point of view of bank customers. Where the total score of electronic banking services received a relative weight of (64.37%), the results of the study confirmed that the ranking of electronic banking services as follows: Internet banking services ranked first with a relative weight (66.68%), a medium percentage, while ATM services came in Second place with a relative weight (64.30%), and mobile application services got the third and last place with a relative weight (62.12%). The results also showed that there are statistically significant differences between banks operating in Palestine according to the bank variable from the beneficiaries' point of view in favor of Bank of Palestine. The results showed that there were no statistically significant differences between banks operating in Palestine according to the variable number of years of dealing with the bank from the point of view of beneficiaries. The study made a number of recommendations, the most important of which are: The need for banks to enhance the use of electronic banking services and upgrade them. Conduct awareness campaigns on the importance of electronic banking services and give appropriate incentives to beneficiaries who deal with them. Direct customers use electronic banking services instead of traditional methods. Attention to quickly respond to customer problems sent via the website. (shrink)

This paper elaborates and defends an expressivist account of the claims of mind-independence embedded in ordinary moral thought. In response to objections from Zangwill and Jenkins it is argued that the expressivist 'internal reading' of such claims is compatible with their conceptual status and that the only 'external reading' available doesn't commit expressivisists to any sort of subjectivism. In the process a 'commitment-theoretic' account of the semantics of conditionals and negations is defended.