Integration sustainability outcomes give attention to construction ecology in the design review of urban environments to comply with Earth’s System that is composed of integral parts of the (i.e., physical, chemical and biological components). Naturally, exchange patterns of industrial ecology have consistent and periodic cycles to preserve energy flows and materials in Earth’s System. When engineering topology is affecting internal and external processes in system networks, it postulated the valence of the first-level spatial outcome (i.e., project compatibility (...) success). These instrumentalities are dependent on relating the second-level outcome (i.e., participant security satisfaction). The construction ecology-based topology (i.e., as feedback energy system) flows from biotic and abiotic resources in the entire Earth’s ecosystems. These spatial outcomes are providing an innovation, as entails a wide range of interactions to state, regulate and feedback “topology” to flow as “interdisciplinary equilibrium” of ecosystems. The interrelation dynamics of ecosystems are performing a process in a certain location within an appropriate time for characterizing their unique structure in “equilibrium patterns”, such as biosphere and collecting a composite structure of many distributed feedback flows. These interdisciplinary systems regulate their dynamics within complex structures. These dynamic mechanisms of the ecosystem regulate physical and chemical properties to enable a gradual and prolonged incremental pattern to develop a stable structure. The engineering topology of construction ecology for integration sustainability outcomes offers an interesting tool for ecologists and engineers in the simulation paradigm as an initial form of development structure within compatible computer software. This approach argues from ecology, resource savings, static load design, financial other pragmatic reasons, while an artistic/architectural perspective, these are not decisive. The paper described an attempt to unify analytic and analogical spatial modeling in developing urban environments as a relational setting, using optimization software and applied as an example of integrated industrial ecology where the construction process is based on a topology optimization approach. (shrink)

The spatial-ecological modeling is relating sustainable dispersions with social development. Sustainability with spatial-ecological model gives attention to urban environments in the design review management to comply with Earth’s system. Naturally exchanged patterns of ecosystems have consistent and periodic cycles to preserve energy flows and materials in Earth’s system. The Probabilistic Risk Assessment (PRA) technique is utilized to assess the safety of an industrial complex. The other analytical approach is the Failure-Safe Mode and Effect Analysis (FMEA) for critical components. The (...) plant safety parameters are identified for engineering topology as employed in assessment safety of industrial ecology. In particular, the most severe accidental release of hazardous gaseous is postulated, analyzed and assessment in industrial region. The IAEA-safety assessment procedure is used to account the duration and rate of discharge of liquid chlorine. The ecological model of plume dispersion width and concentration of chlorine gas in the downwind direction is determined using Gaussian Plume Model in urban and rural areas and presented with SURFER®. The prediction of accident consequences is traced in risk contour concentration lines. The local greenhouse effect is predicted with relevant conclusions. The spatial-ecological model is predicted for multiple factors distribution schemes of multi-criteria analysis. The input–output analysis is explored from the spillover effect, and we conducted Monte Carlo simulations for sensitivity analysis. Their unique structure is balanced within “equilibrium patterns”, such as the composite index for biosphere with collective structure of many distributed feedback flows. These dynamic structures are related to have their physical and chemical properties and enable a gradual and prolonged incremental pattern. While this spatial model structure argues from ecology, resource savings, static load design, financial and other pragmatic reasons, the outcomes are not decisive in an artistic/architectural perspective. The hypothesis is deployed to unify analytic and analogical spatial structure in development urban environments using optimization loads as an example of integrated industrial structure where the process is based on engineering topology of systems ecology. (shrink)

‘Ecopoiesis: A Manifesto for Ecological Civilization’ contains the main provisions related to a new type of civilization, which should replace the industrial civilization, which has actually exhausted the potential of its development and has become the leading force for the destruction of humans and the living environment. A Manifesto for Ecological Civilization is the basis of the scenario for the development of culture and various public institutions, recognizing the potential of people to control their own destiny, to take effective (...) steps to preserve life on earth. (shrink)

Urban infrastructures serve as the backbone of modern economies, mediating global exchanges and responding to urban demands. Yet, our comprehension of these complex structures, particularly within diverse socio-political terrain, remains fragmented. In bridging this knowledge gap, this study delves into “boundary objects”—entities enabling diverse stakeholders to collaborate without a comprehensive consensus. Central to our investigation is the hypothesis that oceanic infrastructural developments are instrumental in molding the interface of urban, industrial, and energy sectors within marine contexts. Our lens is (...) directed at the Gulf of Mexico, which is distinguished by its industrial depth and expansive marine grid. We highlight the Gulf Intracoastal Waterway’s (GIWW) paramount role in regional movement and the ecological facets of practices such as dredging, which is vital for transport and coastal conservation. A striking revelation of our study is the transformation of offshore structures in the Gulf into vibrant marine habitats. Emphasizing the intertwined nature of marine infrastructures, we denote oceans as pivotal platforms for impending urban expansion, especially as land resources wane. Our research aspires to validate the role played by oceans as a nexus in the urban–industrial–energy fusion. (shrink)

The call by Chinese environmentalists for an ecological civilization to supersede industrial civilization, subsequently embraced by the Chinese government and now being promoted throughout the world, makes new demands on legal systems, national and international. If governments are going to prevent ecological destruction then law will be essential to this. The Chinese themselves have recognized grave deficiencies in their legal institutions. They are reassessing these and looking to Western traditions for guidance. Yet law as it has developed in the (...) West, particularly in Anglophone countries, which has crystallized as the tradition of ‘liberal legalism’, is in a state of crisis. Rather than being taken as a cause for despair at the legal traditions of East and West, this challenge could be taken as an opportunity to fundamentally rethink the basis of the law and its role in society and civilization. To overcome the deficiencies in the theory and practice of law in so-called ‘liberal democracies’ I will argue here that it will be necessary to revive and develop the philosophies of law associated with the ‘Radical Enlightenment’. (shrink)

Contemporary Information Systems management incorporates the need to make explicit the links between semiotics, meaning-making and the digital age. This focus addresses, at its core, pure rationality, that is, the capacity of human interpretation and of human inscription upon reality. Creating the new real, that is the motto. Humans are intrinsically semiotic creatures. Consequently, semiotics is not a choice or an option but something that works like a second skin, establishing limits and permeable linkages between: human thought and human's infinite (...) world of imagination; and human action, with its correspondent infinite world of intentionality, of desire and of unexplored possibilities. Two instances are contrasted as two reading lenses of current business reality: IS governance and industry 4.0. These phenomena correspond to the need to take accountability, transparency and responsibility into account, when designing IS and when using such systems through the ecology of connectivity, Big Data and the Internet of Things. Political, social and cultural dimensions are brought into the equation, when addressing the question of the relevance and adequateness of IS theory and practice to respond to contemporary challenges. The message is that what has already been achieved is but a shadow, a pale vision, of what might be achieved in the age of the new Renaissance. (shrink)

In the distant future, a thousand years after "The Seven Days of Fire"—the holocaust that rapacious industrialization spawned—the earth is a wasteland of sterile deserts and toxic jungles that threaten the survival of the few remaining human beings. This is the world of Hayao Miyazaki's film, Nausicaä of the Valley of the Wind. In this film, Miyazaki offers a vision of an alternative to the violent quest for dominion that has brought about this environmental degradation, through the struggle of the (...) young princess of the Valley of the Wind, Nausicaä. As a messianic figure, I contend the shōjo Nausicaä offers a beneficial estrangement from common conceptions of the gospel and opens up the ecological significance of Christ's message of non-violence. Exploring the ecological and pacific aspects of the gospel through this figure, I argue, may provide a helpful lens for examining our own distorting visions in this age of war and environmental crisis. (shrink)

Michel Serres's relation to ecocriticism is complex. On the one hand, he is a pioneer in the area, anticipating the current fashion for ecological thought by over a decade. On the other hand, 'ecology' and 'eco-criticism' are singularly infelicitous terms to describe Serres's thinking if they are taken to indicate that attention should be paid to particular 'environmental' concerns. For Serres, such local, circumscribed ideas as 'ecology' or 'eco-philosophy' are one of the causes of our ecological crisis, and (...) no progress can be made while such narrow concerns govern our thinking. This chapter intervenes in the ongoing discussion about the relation of Serres to ecology by drawing on some of Serres's more recent texts on pollution and dwelling, and this fresh material leads us to modulate existing treatments of Serres and ecology. I insist on the inextricability of two senses of ecology in Serres's approach: a broader meaning that refers to the interconnectedness and inextricability of all entities (natural and cultural, material and ideal), and a narrower sense that evokes classically 'environmental' concerns. Serres's recent work leads us to challenge some of the vectors and assumptions of the debate by radicalising the continuity between 'natural' and 'cultural' phenomena, questioning some of the commonplaces that structure almost all ecological thinking, and arguing that the entire paradigm of ecology as 'conservation' and 'protection' is bankrupt and self-undermining. After outlining the shape of Serres's 'general ecology' and its opposition to ecology as conservation, this chapter asks what sorts of practices and values a Serresian general ecology can engender when it considers birdsong, advertising, industrial pollution and money to be manifestations of the same drive for appropriation through pollution. A response is given in terms of three key Serresian motifs: the world as fetish, parasitic symbiosis, and global cosmocracy. (shrink)

Forests play fundamental roles in the Earth’s ecosystems. With the great capability of carbon sequestration, tropical forests are expected to contribute substantially to reducing the CO2 in Earth’s atmosphere. However, global tropical forest areas have declined drastically over the last few decades due to pressures from socio-economic development pursuit. The current essay aims to demonstrate the ongoing global deforestation crisis and its underlying drivers and discuss the vital roles of tropical forests in the socio-economic development in the face of climate (...) change when developed countries start to tighten the carbon emission control regulations (e.g., European Union’s Carbon Border Adjustment Mechanism). It suggests why developing countries in tropical regions, particularly Vietnam, should not sacrifice forests for short- and medium-term socio-economic goals but capitalize on them to leverage long-term development. Moreover, evidence of Vietnamese political leaders’ commitment to forest protection and sustainable development is also provided. (shrink)

This paper outlines a brief ecological and industrial history of Sydney Harbour before evaluating the different design strategies for post-industrial landscape architecture. Four recent projects by Sydney based landscape architects are critiqued in relation to the traditions of the Sydney Landscape School. Each project seeks to celebrate the topographic drama of Sydney Harbor with distinctive and innovative design approaches. This new Sydney Landscape School adopts a more complex approach to landscape palimpsests then the Sydney School of the 1970s.

The “Challenges and Issues of Modern Science” collection comprises scientific research on relevant topics related to the latest advancements in various fields of science. Emphasis is placed on developing aerospace technology, thermodynamics and energy, mechanical engineering, materials science and technologies, automation, electronics and telecommunications, information technology, project management, ecology, and industrial and environmental safety. It can be helpful for professionals in the respective fields, scientists, educators, and students. The presented material will help readers expand their knowledge of diverse (...) approaches to solving current scientific and practical issues. The papers are published in the author's edition. До збірника «Виклики та проблеми сучасної науки» увійшли наукові праці з актуальних тем, що пов’язані з найновішими досягненнями в різних галузях науки. Акцентується увага на розвитку аерокосмічної техніки, термодинаміки та енергетики, машинобудування, матеріалознавства та технологій, автоматизації, електроніки та телекомунікацій, інформаційних технологій, управління проектами, екології, промислової та екологічної безпеки. Може бути корисним для фахівців у відповідних галузях, науковців, викладачів та студентів. Поданий матеріал допоможе читачам розширити знання про різноманітні підходи до розв’язання актуальних науково-практичних задач. Матеріали публікуються в авторській редакції. (shrink)

How about a different take on the rich and famous? First the obvious—the Harry Potter novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as all the other monkeys, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe 30,000 (...) hectares of forest to produce these trash novels and all the erosion ensuing (not trivial as its ca. 12 tons/year soil into the ocean for everyone on earth or maybe 100 tons per American, and so about 5000 tons/year for Rowling’s books and movies and her destructive brood of 3 children). Then there is the huge amount of fuel burned and waste made to make and distribute the books and films, plastic dolls etc. She shows her lack of social responsibility by producing children rather than using her millions to encourage family planning or buy up the rain forest, and by promoting the conventional liberal stupidity of 3rd world supremacy that is destroying Britain, America, the world and her descendant’s future. Of course, she's not that different from the other 7.7 billion clueless-just noisier and more destructive. -/- It is the no free lunch problem writ large. The mob just can’t see that there is no such thing as helping one person without harming others. Rights or privileges given to new entrants into an overcrowded world can only diminish those of others. In spite of the massive ecological disasters happening in front of them everywhere everyday, they can’t pin them to the unrestrained motherhood of “the diverse”, which accounts for most of the population increase of the last century and all of that in this one. They lack some combination of intelligence, education, experience and sanity required to extrapolate the daily assaults on the resources and functioning of society to the eventual collapse of industrial civilization. Each meal, each trip by car or bus, each pair of shoes is another nail in the earth’s coffin. -/- Not only the rich and famous, but nearly any public figure at all, including virtually all teachers, are pressured to be politically correct, which in the Western Democracies, now means social democratic (diluted communist) third world supremacists working for the destruction of their own societies and their own descendants. So, those whose lack of free speech (and basic common sense), which should prohibit them from making any public statements at all, totally dominate all the media, creating the impression that the intelligent and civilized must favor democracy, diversity and equality, while the truth is that these are the problems and not the solutions, and that they themselves are the prime enemies of civilization. -/- Those who want a broader framework may see my essay ‘Suicide by Democracy’ or my book ‘Suicidal Utopian Delusions in the 21st Century- Philosophy, Human Nature and the Collapse of Civilization-Articles and Reviews 2006-2017’. -/- All of my papers and books have now been published in revised versions both in ebooks and in printed books. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) https://www.amazon.com/dp/B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B0711R5LGX . (shrink)

This study aims to explore a demoethical model for sustainable development in modern society. It proposes an approach that focuses on organizing activities to improve sustainable development. Specifically, it presents a demoethical model relevant to Society 5.0 and Industry 5.0 organizations. The objective is to identify demoethical values that can drive sustainable development in the era of digitalization. Through a literature review and analysis, this study identifies key components of the demoethical model and provides practical recommendations for stakeholders involved in (...) digital transformation. The analysis of demoethical norms and phenomena, such as education, nurturing, mind, knowledge, science, and honest work, has enabled the identification of values that align with sustainable development in society. The results of the study demonstrate that the notion of a demoethical foundation for sustainability is rooted in the concept of spirituality as the basis for a new societal development scenario and its relationship with nature. The study shows that ideas about the demoethical basis of sustainability are based on the priority of spirituality as the basis of a new scenario for the development of society, as well as the integration of demographic, socio-economical, and ecological components in system-wide modeling. (shrink)

The article presents the concept of ecological civilization and examines some of its aspects and its philosophical background. It points to the problem of under-standing the concepts of culture and civilization, also in relation to the under-standing of civilization as a further stage in the development of society. The ecological civilization should overcome the contemporary industrial civilization and its devastating effects on society and the environment. In examining the philosophical background of the concept, it focuses on Daoism and its (...) relevance to contemporary, especially Chinese environmentalism. Finally, it deals with the differences between the Chinese and Western versions of the concept of ecological civilization, which identifies in a different understanding of the possibilities of ecological democracy and authoritarianism as tools for achieving an environ-mentally sustainable society. (shrink)

Karl Polanyi in The Great Transformation diagnosed what had happened in the Nineteenth Century that led to poverty, increasingly wild economic fluctuations, increasingly severe depressions, and social dislocation and oppression on a massive scale – the market had been disembedded from communities which were then subjected to the imperatives of a supposedly autonomous market. In fact, such disembedding and imposition of these imperatives was a deliberate strategy developed as a means to impose exploitative relations on people, in opposition to ideas (...) of republican democracy. Recognizing this, after such disembedding had engendered a major global depression in the 1890s and an even more severe depression in the 1930s, along with two world wars, reformers largely succeeded in re-embedding markets. This achievement was fought by neoliberals, and their triumph in the 1970s was a really a project of reversion to the Nineteenth Century economic and political order, now upheld by much more powerful forces, including immensely powerful transnational corporations and financial institutions, corrupt politicians, and much more effective mind control industries. As in the Nineteenth Century, it has concentrated wealth and income, destabilized economies, and threatens a new Great Depression and, as a by-product of the tensions generated by global ecological destruction, possibly a new world war. As opposed to Marxist analyses, Polanyi’s analysis provided a much clearer goal to aim at that has not been discredited by the failures of supposedly communist countries. However, there are still huge problems to be overcome if we are to re-embed the market in communities, including the problem of grappling with the immense power of transnational corporations and financial institutions and those who serve them and the success they have had in corrupting the institutions and culture of democracy. This includes not only undermining the power of nations to control their economies and their subversion of democratic processes, but also in promoting passivity in the population to render them inert and powerless. In this paper I will examine proposals, such as those promoted by Arild Vatn in his book Institutions and the Environment, to develop institutions able to achieve this re-embedding. (shrink)

The creation of artificial moral systems requires us to make difficult choices about which of varying human value sets should be instantiated. The industry-standard approach is to seek and encode moral consensus. Here we argue, based on evidence from empirical psychology, that encoding current moral consensus risks reinforcing current norms, and thus inhibiting moral progress. However, so do efforts to encode progressive norms. Machine ethics is thus caught between a rock and a hard place. The problem is particularly acute when (...) progress beyond prevailing moral norms is particularly urgent, as is currently the case due to the inadequacy of prevailing moral norms in the face of the climate and ecological crisis. (shrink)

Our home, planet Earth, is under threat from a host of environmental problems: global climate change, loss of biodiversity, and pollution of the air and waterways from industries. I posit that this global crisis arises from the loss of our sense of place in the world. Drawing upon insights on sense of place from the Daoist text, the Daodejing, I make the case for an ecological ethics of weiziran (為自然), that exhorts us to recover our sense of place in the (...) world by dwelling rightly in our relation with the natural environment. (shrink)

This collection of articles was written over the last 10 years and edited to bring them up to date (2017). The copyright page has the date of the edition and new editions will be noted there as I edit old articles or add new ones. All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and (...) manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it is critical to keep in mind not that we evolved from apes, but that in every important way, we are apes. If everyone was given a real understanding of this (i.e., of human ecology and psychology to actually give them some control over themselves), maybe civilization would have a chance. As things are however the leaders of society have no more grasp of things than their constituents and so collapse into anarchy is inevitable. The first group of articles attempts to give some insight into how we behave that is reasonably free of the theoretical delusions that are universal. In the next group, I show how these insights apply by reviewing some books in philosophy and psychology. Next I review books on science and religion and finally provide reviews and articles showing how understanding of both science and philosophy gives insight into the tragic delusions destroying the world. People believe that society can be saved by science, religion and politics, so I provide some suggestions as to why this is unlikely via short articles and reviews of recent books by well-known writers. It is critical to understand why we behave as we do and so the first section presents articles that try to describe (not explain as Wittgenstein insisted) behavior. I start with a brief review of the logical structure of rationality, which provides some heuristics for the description of language (mind, rationality, personality) and gives some suggestions as to how this relates to the evolution of social behavior. This centers around the two writers I have found the most important in this regard, Ludwig Wittgenstein and John Searle, whose ideas I combine and extend within the dual system (two ii systems of thought) framework that has proven so useful in recent thinking and reasoning research. As I note, there is in my view essentially complete overlap between philosophy, in the strict sense of the enduring questions that concern the academic discipline, and the descriptive psychology of higher order thought (behavior). Once one has grasped Wittgenstein’s insight that there is only the issue of how the language game is to be played, one determines the Conditions of Satisfaction (what makes a statement true or satisfied etc.) and that is the end of the discussion. Since philosophical problems are the result of our innate psychology, or as Wittgenstein put it, due to the lack of perspicuity of language, they run throughout human discourse and behavior, so there is endless need for philosophical analysis, not only in the ‘human sciences’ of philosophy, sociology, anthropology, political science, psychology, history, literature, religion, etc., but in the ‘hard sciences’ of physics, mathematics, and biology. It is universal to mix the language game questions with the real scientific ones as to what the empirical facts are. Scientism is ever present and the master has laid it before us long ago, i.e., Wittgenstein (hereafter W) beginning with the Blue and Brown Books in the early 1930’s. "Philosophers constantly see the method of science before their eyes and are irresistibly tempted to ask and answer questions in the way science does. This tendency is the real source of metaphysics and leads the philosopher into complete darkness." (BBB p18) The key to everything about us is biology, and it is obliviousness to it that leads millions of smart educated people like Obama, Chomsky, Clinton and the Pope to espouse suicidal utopian ideals that inexorably lead straight to Hell on Earth. As W noted, it is what is always before our eyes that is the hardest to see. We live in the world of conscious deliberative linguistic System 2, but it is unconscious, automatic reflexive System 1 that rules. This is the source of the universal blindness described by Searle’s The Phenomenological Illusion (TPI), Pinker’s Blank Slate and Tooby and Cosmides’ Standard Social Science Model. The astute may wonder why we cannot see System 1 at work, but it is clearly counterproductive for an animal to be thinking about or second guessing every action, and in any case, there is no time for the slow, massively integrated System 2 to be involved in the constant stream of split second ‘decisions’ we must make. As W noted, our ‘thoughts’ (T1 or the ‘thoughts’ of System 1) must lead directly to actions. iii It is my contention that the table of intentionality (rationality, mind, thought, language, personality etc.) that features prominently here describes more or less accurately, or at least serves as an heuristic for, how we think and behave, and so it encompasses not merely philosophy and psychology, but everything else (history, literature, mathematics, politics etc.). Note especially that intentionality and rationality as I (along with Searle, Wittgenstein and others) view it, includes both conscious deliberative System 2 and unconscious automated System 1 actions or reflexes. Thus, all the articles, like all behavior, are intimately connected if one knows how to look at them. As I note, The Phenomenological Illusion (oblivion to our automated System 1) is universal and extends not merely throughout philosophy but throughout life. I am sure that Chomsky, Obama, Zuckerberg and the Pope would be incredulous if told that they suffer from the same problem as Hegel, Husserl and Heidegger, (or that that they differ only in degree from drug and sex addicts in being motivated by stimulation of their frontal cortices by the delivery of dopamine (and over 100 other chemicals) via the ventral tegmentum and the nucleus accumbens), but it’s clearly true. While the phenomenologists only wasted a lot of people’s time, they are wasting the earth and their descendant’s futures. Many of the articles describe the ‘digital delusions’, which confuse the language games of System 2 with the automatisms of System 1, and so cannot distinguish biological machines (i.e., people) from other kinds of machines (i.e., computers). The ‘reductionist’ claim is that one can ‘explain’ behavior at a ‘lower’ level, but what actually happens is that one does not explain human behavior but a ‘stand in’ for it. Hence the title of Searle’s classic review of Dennett’s book (“Consciousness Explained”)— “Consciousness Explained Away”. In most contexts ‘reduction’ of higher level emergent behavior to brain functions, biochemistry, or physics is incoherent. Also for ‘reduction’ of chemistry or physics, the path is blocked by chaos and uncertainty. Anything can be ‘represented’ by equations, but when they ‘represent’ higher order behavior, it is not clear (and cannot be made clear) what the ‘results’ mean. Reductionist metaphysics is a joke, but most scientists and philosophers lack the appropriate sense of humor. Other digital delusions are that we will be saved from the pure evil (selfishness) of System 1 by computers/AI/robotics/ nanotech/genetic engineering created by System 2. The No Free Lunch principal tells us there will be serious and possibly fatal consequences. The adventurous may regard this principle as a higher order emergent expression of the Second Law of Thermodynamics. Hi-tech enthusiasts hugely underestimate the problems iv resulting from unrestrained motherhood, and of course it is neither profitable nor politically correct (and now with third world supremacism dominant, not even possible) to be honest about it. The last section describes various versions of the ‘altruism delusion’ that we are selected for cooperation, and that the euphonious ideals of Democracy, Diversity and Equality will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces it. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. I describe versions of this delusion (i.e., that we are basically ‘friendly’ if just given a chance) as it appears in some recent books on sociology/biology/economics. I end with an essay on the great tragedy playing out in America and the world, which can be seen as a direct result of our evolved psychology manifested as the inexorable machinations of System 1. Our psychology, eminently adaptive and eugenic on the plains of Africa from ca. 6 million years ago, when we split from chimpanzees, to ca. 50,000 years ago, when many of our ancestors left Africa (i.e., in the EEA or Environment of Evolutionary Adaptation), is now maladaptive and dysgenic and the source of our Suicidal Utopian Delusions. So, like all discussions of behavior (philosophy, psychology, sociology, biology, anthropology, politics, law, literature, history, economics, soccer strategies, business meetings, etc.), this book is about evolutionary strategies, selfish genes and inclusive fitness (kin selection). Many accept the delusion that we are selected for cooperation with people generally (group selection or altruism) and not just our immediate relatives (kin selection or inclusive fitness), so I spend some time in the essays of the last section demolishing this fantasy. One thing rarely mentioned by the group selectionists is the fact that, even were ‘group selection’ possible, selfishness is at least as likely (probably far more likely in most contexts) to be group selected for as altruism. Just try to find examples of true altruism in nature –the fact that we can’t (which we know is not possible if we understand evolution) tells us that its apparent presence in humans is an artefact of modern life concealing the facts, and that it can no more be selected for than the tendency to suicide (which in fact it is). One does not really need science or mathematics to grasp this – it is crushingly obvious that an v organism cannot be selected for behavior that decreases the frequency of its own genes in the next generation. One might also benefit from considering a phenomenon never (in my experience) mentioned by group selectionists -- cancer. No group has as much in common as the (originally) genetically identical cells in our own bodies-a 100 trillion cell clone-- but we are all born with thousands and perhaps millions of cells that have already taken the first step on the path to cancer and generate millions to billions of cancer cells in our life. If we did not die of other things first, we (and perhaps all multicellular organisms) would all die of cancer. Only a massive and hugely complex mechanism built into our genome that represses or derepresses trillions of genes in trillions of cells, and kills and creates billions of cells a second, keeps the majority of us alive long enough to reproduce. One might take this to imply that a just, democratic and enduring society for any kind of entity on any planet in any universe is only a dream, and that no being or power could make it otherwise. It is not only ‘the laws’ of physics that are universal and inescapable, or perhaps we should say that inclusive fitness is a law of physics. The great mystic Osho said that the separation of God and Heaven from Earth and Humankind was the most evil idea that ever entered the Human mind. In the 20th century an even more evil notion arose—that humans are born with rights, rather than having to earn privileges. Thus, every day the population increases by 200,000, who must be provided with resources to grow and space to live, and who soon produce another 200,000 etc. And one almost never hears it noted that what they receive must be taken from those already alive. Their lives diminish those already here in both major obvious and countless subtle ways. Every new baby destroys the earth from the moment of conception. There cannot be human rights without human wrongs. It cannot be more obvious, but one will never see the streets full of protesters against motherhood. America and the world are in the process of collapse from excessive population growth, most of it for the last century and now all of it due to 3rd world people. Consumption of resources and the addition of 4 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses about 2% of it’s topsoil every year, so as it nears 2100, most of it’s food growing capacity will be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a vi nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests. This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system. The popular notions supported by the Democratic Party and Third World Supremacists are that Democracy, Diversity, Equality and Social Justice will produce a Utopia in America and the world, but it is clear as crystal that they unavoidably foster selfishness and divisiveness and are producing collapse. Hence my concluding essay “Suicide by Democracy”. The most basic facts, almost never mentioned, are that there are not enough resources in America or the world to lift a significant percentage of the poor out of poverty and keep them there. Even the attempt to do this is already bankrupting America and destroying the world. The earth’s capacity to produce food decreases daily, as does our genetic quality. And now, as always, by far the greatest enemy of the poor is other poor and not the rich. -/- My writings are available as paperbacks and Kindles on Amazon. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) ASIN B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) ASIN B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) 2nd printing with corrections (Feb 2018) ASIN B0711R5LGX -/- Suicide by Democracy: an Obituary for America and the World (2018) ASIN B07CQVWV9C -/- . (shrink)

Paul Tillich (1886-1965) is generally considered the most original and influential Christian theologian of the 20th century. What's not as widely recognized, outside of academic circles, is his stature as a first-rate existentialist philosopher—in the lineage of Kierkegaard, Heidegger, Nietzsche, and Pascal. Few people have analyzed more areas of existence: from art and architecture to culture, science, economics, politics, technology, psychology, world religions (particularly Buddhism), history, and health and healing. But one of Tillich's primary and enduring concerns was humanity's troubled (...) relationship with the natural world. It was his belief that empathizing with and defending nature was of vital importance to the human spirit, bringing great depth and meaning to our experience of life itself. -/- Though the 1962 publication of Rachel Carson's "Silent Spring" is seen as a pivotal moment in awakening the environmental movement, Tillich was writing decades before this of the commodification and desecration of the natural world. He witnessed the rise of industrialization and the power of this synthetic world to bend humanity to its demands, and warned that “we are living in the late stage of the self-destruction of industrial society, as a world above the given world of nature." Though creative in many respects, he also saw this technical enterprise impoverishing our spiritual lives and inflicting untold suffering on a defenseless planet and our fellow nonhuman animals. -/- With great implications for environmental ethics, a central part of Tillich’s theology is his “multidimensional unity of life,” a unique scientific and moral perspective that vastly expands our concept of life, granting deep significance to even the inorganic dimension. Perhaps most importantly, Tillich challenges religious views that see life on this planet as subordinate to the "real" lives to come after death, famously stating that “there is no salvation [salvus: to heal and make whole] of man if there is no salvation of nature, for man is in nature and nature is in man." -/- In this timely and original assessment of Tillich, Yunt provides a philosophical bulwark against the modern world's increasing assault on science, reason, and nature. And by examining contemporary environmental movements such as deep ecology and ecopsychology, as well as current issues like climate change and the impact of human diet and new technologies on the planet, Yunt brings clarity to the increasingly obvious fact that humans are within the realm of the natural world, not above it. (shrink)

There have long been calls from industry for guidance in implementing strategies for sustainable development. The Circular Economy represents the most recent attempt to conceptualize the integration of economic activity and environmental wellbeing in a sustainable way. This set of ideas has been adopted by China as the basis of their economic development, escalating the concept in minds of western policymakers and NGOs. This paper traces the conceptualisations and origins of the Circular Economy, tracing its meanings, and exploring its antecedents (...) in economics and ecology, and discusses how the Circular Economy has been operationalized in business and policy. The paper finds that while the Circular Economy places emphasis on the redesign of processes and cycling of materials, which may contribute to more sustainable business models, it also encapsulates tensions and limitations. These include an absence of the social dimension inherent in sustainable development that limits its ethical dimensions, and some unintended consequences. This leads us to propose a revised definition of the Circular Economy as “an economic model wherein planning, resourcing, procurement, production and reprocessing are designed and managed, as both process and output, to maximize ecosystem functioning and human well-being”. (shrink)

“We are experiencing an ecological and social crisis, driven by exponential capital accumulation, whose end result will be the extinction of human civilisation” (p. 18). While it is easy to shrug off such a dramatic claim, in Alienation, Spectacle, & Revolution: A Critical Marxist Essay, Neil Faulkner takes this relatively strong claim and endeavors to demonstrate its truth. Thus begins his project of updating our understanding of alienation—not an easy task, but one that Faulkner does well. In a time of (...) a simultaneous dearth and deluge of information, Faulkner attempts to pull apart the dialectical and economic structures of the third industrial revolution and follows the breadcrumbs until he comes to a different “end of history.” Faulkner, who died in February 2022, was an archeologist and a political activist. He was a member of the Socialist Workers Party in the U.K. for many years and later a founding member of Anti-Capitalist Resistance. He wrote on topics ranging from the Arab-Anglo conflict to the history of the Olympics. While his corpus spanned several subjects, his books and articles all have a bitingly Marxist take that brought Faulkner much acclaim. (shrink)

The editorial introduces issue 21.1 of Technoetic Arts via a critical reflection on the artificial intelligence hype (AI hype) that emerged in 2022. Tracing the history of the critique of Large Language Models, the editorial underscores that there are substantial ethical challenges related to bias in the training data, copyright issues, as well as ecological challenges which the technology industry has consistently downplayed over the years. -/- The editorial highlights the distinction between the current AI technology’s reliance on extensive pre-existing (...) human-generated data for pattern recognition and the performative process inherent in art practice. Patterns of creative output can be replicated without a thorough understanding of underlying concepts. In contrast, the performative process of art practice, as explored through the conceptual frameworks of creativity by Noam Chomsky, Charles Sanders Peirce, and Roger T. Ames and discussed in previous publications by this editorial's author, creates concepts and continually ‘strives to extend itself towards the unknown.’ -/- Following this introductory section, the editorial provides an overview of the ten articles featured in this issue of Technoetic Arts. The first four texts engage with emerging technologies from various perspectives in art and design. The subsequent six articles, part of a special section titled 'Perspectives from Chandigarh,' reflect a quest for meaningful existence within colonial, patriarchal, and biopolitical structures that frame everyday practices of exclusion and oppression. (shrink)

In 1984 scientists in the former Soviet Union called for an ecological civilization. This idea was taken up in 1987 in China by Ye Qianji. Subsequently the notion of ecological civilization was promoted by the deputy director of China’s State Environmental Protection Administration (SEPA), Pan Yue, incorporated into the Central Commission Report to the Communist Party’s 17th Convention in November, 2007, and embraced as one of the key elements in its political guidelines. Characterized as the successor to agricultural and (...) class='Hi'>industrial civilization, it is now being promoted as a goal for the whole of humanity in order to avert a global ecological disaster. The success or failure of this project to create an ecological civilization could determine whether humanity survives. But what does it mean to create an ecological civilization? What does ‘civilization’ mean, and then what would it mean to create an ‘ecological’ civilization? This essay seeks to answer this question. (shrink)

The publication was carried out on the initiative and assistance of the Project “Green Decisions of Business - Unity for Sustainable Development”, which is implemented by the Dnipropetrovsk Regional Organization of Employers, in partnership with the Dnipropetrovsk Regional Council, the Dnipropetrovsk Investment Agency with the support of the Program for the Promotion of Green Modernization of the Ukrainian Economy, implemented by the German Society for International Cooperation (GIZ) GmbH. The monograph is devoted to the study of various aspects of the (...) development of the "green" economy both globally and locally. The theoretical foundations of the development of the "green" economy, the features of the functioning of the markets for "green" goods and services, the world experience in the development of the "green" economy, the prospects for the development of the "green" economy at the local and regional level are substantiated. The collective monograph will be interesting for the general public: students, teachers, scientists, businessmen, officials, government officials. (shrink)

Smart Farming Technologies raise ethical issues associated with the increased corporatization and industrialization of the agricultural sector. We explore the concept of biomimicry to conceptualize smart farming technologies as ecological innovations which are embedded in and in accordance with the natural environment. Such a biomimetic approach of smart farming technologies takes advantage of its potential to mitigate climate change, while at the same time avoiding the ethical issues related to the industrialization of the agricultural sector. We explore six principles of (...) a natural concept of biomimicry and apply these principles in the context of smart farming technologies. (shrink)

Despite the seemingly neutral vantage of using nature for widely-distributed computational purposes, neither post-biological nor post-humanist teleology simply concludes with the real "end of nature" as entailed in the loss of the specific ontological status embedded in the identifier "natural." As evinced by the ecological crises of the Anthropocene—of which the 2019 Brazil Amazon rainforest fires are only the most recent—our epoch has transfixed the “natural order" and imposed entropic artificial integration, producing living species that become “anoetic,” made to serve (...) as automated exosomatic residues, or digital flecks. I further develop Gilles Deleuze’s description of control societies to upturn Foucauldian biopower, replacing its spacio-temporal bounds with the exographic excesses in psycho-power; culling and further detailing Bernard Stiegler’s framework of transindividuation and hyper-control, I examine how becoming-subject is predictively facilitated within cognitive capitalism and what Alexander Galloway terms “deep digitality.” Despite the loss of material vestiges qua virtualization—which I seek to trace in an historical review of industrialization to postindustrialization—the drive-based and reticulated "internet of things" facilitates a closed loop from within the brain to the outside environment, such that the aperture of thought is mediated and compressed. The human brain, understood through its material constitution, is susceptible to total datafication’s laminated process of “becoming-mnemotechnical,” and, as neuroplasticity is now a valid description for deep-learning and neural nets, we are privy to the rebirth of the once-discounted metaphor of the “cybernetic brain.” Probing algorithmic governmentality while posing noetic dreaming as both technical and pharmacological, I seek to analyze how spirit is blithely confounded with machine-thinking’s gelatinous cognition, as prosthetic organ-adaptation becomes probabilistically molded, networked, and agentially inflected (rather than simply externalized). (shrink)

Environmental degradation is the most important complex of problems ever confronted by humanity. Humans are interfering with the world's ecosystems so severely that they are beginning to undermine the conditions for their own continued existence. They are polluting the air, the oceans and the land. They are rapidly exhausting the reserves of minerals and destroying the resources of the world on which civilization depends, while destroying other life forms on a massive scale. At the same time humans are increasingly enclosing (...) themselves in built environments which isolate them and fragment their lives, destroy their health and reduce them to either the dehumanized instruments of military-industrial complexes, or to abject poverty. The problem of the environment is also the problem of over-population, the disproportionate consumption of resources by Western nations and the starvation of those in the Third World who lose out in the struggle for the remainder. If present trends continue the total destruction of civilization is probable within a few hundred years - and the extinction of the human species is a real possibility. This situation also presents the greatest intellectual challenge of the era. It undermines the traditional idea of economic progress - the ultimate evaluative concept and the virtual telos of European civilization. It brings into question the economic, legal, political and ethical institutions of modern societies and the modes of thought on which they are based, including the natural and social sciences and the institutions supporting them. In doing so, it opens up the most fundamental questions about human existence: the nature of knowledge and value, of meaning and rationality, and of the significance of life itself. Confronting the environmental crisis requires a complete review of the way we think of ourselves and our place in the world. This book and its sequel, 'Beyond European Ciivlization: Marxism, Process Philosophy and the Environment', attempt this task. (shrink)

Du lịch và khách sạn là ngành mang lại hiệu quả kinh tế cao, nhưng cũng là ngành có nhiều tác động đến môi trường sinh thái. Trong bối cảnh biến đổi khí hậu (BĐKH) đang diễn ra mạnh mẽ, đồng thời với quá trình đô thị hóa tại TP. Hồ Chí Minh, hiện chuyển đổi xanh trong ngành khách sạn và du lịch sẽ góp phần giảm tiêu thụ tài nguyên, ô nhiễm môi trường và thúc đẩy phát triển (...) kinh tế bền vững. Bài viết phân tích thực trạng chuyển đổi xanh ở các doanh nghiệp du lịch và khách sạn trên địa bàn TP. Hồ Chí Minh. Trên cơ sở đó, đề xuất một số giải pháp để giúp các doanh nghiệp này tham gia vào cuộc cách mạng xanh, góp phần vào sự phát triển bền vững của đất nước trong giai đoạn hiện nay. -/- [Tourism and hotels are high economic efficiency industries but at the same time also have various impacts on the ecological environment. In the context that climate change has taken place strongly, with the urbanization process in Ho Chi Minh City, green transition in the hotel and tourism industries will contribute to reducing resource consumption, reducing environmental pollution, and promoting sustainable economic development. This article analyzes the status of green transition in tourism and hotel businesses in Ho Chi Minh City. On that basis, proposes some solutions to help these businesses participate in the green revolution, contributing to the sustainable development of the country in the current period.]. (shrink)

The purpose of the paper is to consider genesis and approaches to forming a security culture of tourism and hospitality enterprises that are superstructures of economic, industrial, professional, household, ecological, psychological and social security. In the research, apart from general scientific methods, we used the collection and analysis of primary information obtained from the survey of 220 respondents. Three areas that have a decisive influence on the security of tourism and hospitality enterprises have been identified: organizational culture, decision-making responsibility, (...) and competitiveness. The decision-making methods for different leadership styles were identified. There were conceptualized connection and strength of correlation between types of strategic decisions, leadership styles and organizational culture of tourism and hospitality enterprises. It has been proposed the factors’ configuration relevant to the security of tourism and hospitality enterprises, which focuses on the economic security formation as a function of organizational culture, responsibility for decision making and competitiveness. The styles of leadership and decision-making styles have been revealed, which determine the effectiveness of economic security of tourism and hospitality enterprises. (shrink)

Can we fruitfully apply creative ecology practices in the world of industrial production? Enter the crealectic method for innovation and self-innovation, aiming at fostering creative long-term thinking and acting. The crealectic method proposes five steps: Step 1—Resetting (doing tabula rasa); Step 2—Crealing (reconnecting with the “Creal”); Step 3—Profusing (letting ideas pour out without censorship); Step 4—Compossibilizing (connecting compatible ideas); Step 5—Realizing (understanding and making real). I describe a pilot test of the method within the Research and Development unit (...) of Vattenfall, a Swedish power company dedicated to fossil-free energy production. (shrink)

Cultural and natural heritage is among the priceless and irreplaceable assets, not only of each nation, but of humanity as a whole. The loss, through deterioration or disappearance, of any of these most prized assets constitutes an impoverishment of heritage of all the people of the world. It tells us about the traditions, the beliefs and the achievements of a country and its people. Tourism is concentrated in the predominantly Buddhist settlements of the Indus Valley, of which the ancient capital (...) and trading center of Leh. It is a land of rich culture, traditional knowledge and natural wonders. The strength of locals to tolerate the geographical and climatic extremities often leaves the visitors overcome with amazement. Visitors come to see a preindustrial culture, tour the Buddhist monasteries, and take in the dramatic mountain vistas. Over the years, Ladakh has gained popularity as a unique tourist destination. Mass tourism has acted as a powerful catalyst for change that is extremely challenging. Tourism has an enormous influence on the local economy, ecology and Society. The tourism economy is centered around Leh, and very little of the economic benefit of tourism accrues to the more than 90 percent of Ladakh is who live outside of this area. Within Leh the handful of Ladakhis who own large hotels benefit disproportionately. The openness and friendliness that Ladakh is have traditionally shown to visitors has been eroded by the commercialization of their culture and their understandable resentment toward the invading crowds. Theft, virtually unknown in traditional Ladakhi society, is now a common complaint among urban tourists and trekkers alike, and children now plague visitors for handouts. In the past few years, this unique culture has suffered great losses and indigenous communities, have included themselves in the fold of unchecked globalization, further damaging their cultural wealth. Tourism industry is crucial for Ladakh as a source of livelihood at the same time; it is posing a colossal threat to its cultural and environment legacy. No government or non-government organization can contribute to the conservation of the society without the participation of local communities. (shrink)

contents -/- ONT vol 1 i. short review: Beyond the Black Rainbow ii. as you die, hold one thought iii. short review: LA JETÉE -/- ONT vol 2 i. maya means ii. short review: SANS SOLEIL iii. vocab iv. eros has an underside v. short review: In the Mood for Love -/- ONT vol 3 i. weed weakens / compels me ii. an Ender's Game after-party iii. playroom is a realm of the dead iv. a precise german History v. short (...) review: STATUES ALSO DIE vi. Kenneth Clark, curator for Fascism vii. a protest poem, in industry lit viii. Lawrence and the English Romance -/- ONT vol 4 i. short review: The Eyes of Tammy Faye ii. vR is efficient R iii. all thru Asia, robes for monks iv. same of God, and of the one God sent v. i thought of the Messiah / muse would be vi. conscience is strong vii. a monk's exalted end -/- ONT vol 5 -/- i. for Shakespeare's Richard the Third ii. the truth is i pass over so many words iii. the boori nazar / nadhar iv. i've awe for jihaad v. short review: Hail, Caesar! vi. a minute of Nothing, gone from YouTube vii. we were rivalrous friends, again viii. my bardo pdf ix. within i'm a weak old mandarin -/- ONT vol 6 i. short review: The Intern ii. the confusion of Chinatown iii. we'll remember water, in Theology iv. Respironics versus ResMed v. i'd bet my life for what vi. the Mad Max deity vii. they'd kill my rat, not heal him -/- ONT vol 7 i. Austen would eroticize all life ii. Merchant/Ivory, a name oddly right iii. Ellie Arroway / Agent Starling iv. abattoir / l’abattoir / laboratoire v. von Neumann's brain an anomaly vi. was terrified of death, delighted in the a-bomb vii. the Greatest Brain is variously named -/- ONT vol 8 i. the day they shot the sacrifice ii. Yay or Nay, on Animal Testing iii. an ought is an is / an is is an ought iv. Behaviorism is for zombies v. a finding from the neuro-lab, on empathy vi. i’ve never had discernible abs vii. a cowardice i'm assenting to perpetually -/- ONT vol 9 i. Day of the Locust / Triffids ii. we're wide on a Paramount soundstage iii. HOLLYWOOD, an ecologic history iv. yet one more site of end-time art v. he's "a bookworm with bulging lobes" vi. apartment is my state of being apart vii. enlightenment means a weight's release -/- ONT lates and xtras i. re Gödel's ontological argument ii. deep in pi's numeric noise iii. from Nothing, something iv. endless in the wrong direction, tragic v. they give you all Eternity to answer vi. what of God's mercy? vii. informed consent and prayer viii. i won't live on. a deed i've done may ix. my selective memory x. Janus means: in close-up foam, two faces xi. a liveable world is a readable world xii. what Supervenes from this? xiii. at each extreme our naming is anachronism xiv. Cat is a collapsing of the wave-function xv. diminishing returns in the history of Experiment xvi. all those undershared Nobels xvii. ice preserves the Cold from heat xviii. a desert spreads xix. Pinker's wit, on jokes xx. Rome surrounds St. Paul / Paul is now the center xxi. each is a gathering Ministry xxii. white boy shot execution-style xxiii. the McDonald's Statement of Claim xxiv. first & last: Don Quixote / Ulysses xxv. The Summer of Rave xxvi. this electro is intrinsically anonymous xxvii. all thru Asia, Drake-Rihanna xxviii. WHO IS BETTER: PLATON OR KANT? (shrink)

Some years ago I reached the point where I can usually tell from the title of a book, or at least from the chapter titles, what kinds of philosophical mistakes will be made and how frequently. In the case of nominally scientific works these may be largely restricted to certain chapters which wax philosophical or try to draw general conclusions about the meaning or long term significance of the work. Normally however the scientific matters of fact are generously interlarded with (...) philosophical gibberish as to what these facts mean. The clear distinctions which Wittgenstein described some 80 years ago between scientific matters and their descriptions by various language games are rarely taken into consideration, and so one is alternately wowed by the science and dismayed by its incoherent analysis. So it is with this volume. -/- If one is to create a mind more or less like ours, one needs to have a logical structure for rationality and an understanding of the two systems of thought (dual process theory). If one is to philosophize about this, one needs to understand the distinction between scientific issues of fact and the philosophical issue of how language works in the context at issue, and of how to avoid the pitfalls of reductionism and scientism, but Kurzweil, like nearly all students of behavior, is largely clueless. He, is enchanted by models, theories, and concepts, and the urge to explain, while Wittgenstein showed us that we only need to describe, and that theories, concepts etc., are just ways of using language (language games) which have value only insofar as they have a clear test (clear truthmakers, or as John Searle (AI’s most famous critic) likes to say, clear Conditions of Satisfaction (COS)). I have attempted to provide a start on this in my recent writings, such as The Logical Structure of Consciousness (behavior, personality, rationality, higher order thought, intentionality) (2016) and The Logical Structure of Philosophy, Psychology, Mind and Language as Revealed in the Writings of Ludwig Wittgenstein and John Searle (2016). Those interested in all my writings in their most recent versions may consult my e-book Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2016 662p (2016). I will give a very brief presentation of this framework since I have described it in great detail in many recent papers and several books, available on this site and others. -/- Also, as usual in ‘factual’ accounts of AI/robotics, he gives no time to the very real threats to our privacy, safety and even survival from the increasing ‘androidizing’ of society which is prominent in other authors (Bostrum, Hawking etc.) and frequent in scifi and films, so I make a few comments on the quite possibly suicidal utopian delusions of ‘nice’ androids, humanoids, democracy, diversity, and genetic engineering. -/- I take it for granted that technical advances in electronics, robotics and AI will occur, resulting in profound changes in society. However, I think the changes coming from genetic engineering are at least as great and potentially far greater, as they will enable us to utterly change who we are. And it will be feasible to make supersmart/super strong servants by modifying our genes or those of other monkeys. As with other technology, any country that resists will be left behind. But will it be socially and economically feasible to implement biobots or superhumans on a massive scale? And even if so, it does not seem remotely possible, economically or socially to prevent the collapse of industrial civilization. So, ignoring the philosophical mistakes in this volume as irrelevant, and directing our attention only to the science, what we have here is another suicidal utopian delusion rooted in a failure to grasp basic biology, psychology and human ecology, the same delusions that are destroying America and the world. I see a remote possibility the world can be saved, but not by AI/robotics,CRISPR, nor by democracy and equality. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019). (shrink)

Questions are currently being posed concerning the implications of the clinical uptake of psychedelics. While enthusiasm surrounds the potential therapeutic benefits of psychedelics and critique surrounds their appropriation to commercial ends, limited attention has been given to the role of psychedelics in generating social transformation. Herbert Marcuse contended radical change requires ‘new imaginaries of liberation’. We consider whether clinical uptake of psychedelics may produce the perceptual shifts necessary to generate social transformation surrounding contemporary alienating conditions. Economic structures contributing to these (...) alienating conditions are highly resistant to change and may neuter psychedelics’ revolutionary potential. We illustrate how psychedelics may be instrumentalised: regulating individuals into unjust systems; redirecting psychedelic usage away from therapeutic ends towards productivity; distracting or diverting attention from systemic forms of control; usurping non- ordinary states into the domain of self-care; and fetishistically commodifying psychedelic experience as a consumable. There are, however, reasons to believe that psychedelics, in raising consciousnesses, may prove resistant to co-option. In particular, psychedelics induce perceptual experiences that: challenge the paradigmatic assumptions of industrial society by provoking alternative epistemologies and meta- physics; generate expanded or ecological constructions of selfhood, thereby offering resignifications of meanings, desires, and life potentials; and offer the enriched phenomenological insight into self, other, and world called for in combating ubiquitous social alienation. In this way, psychedelics may induce the revolution in perception necessary to imagine liberatory potentials and spark the desire for collective emancipation. (shrink)

Environment is the sum total of conditions in which an organism has to maintain its life process in order to survive. It consists of matter and energy. The interaction of matter and energy forms a system of abiotic (non-living) and biotic (living) components. All organisms including humans are parts of biotic components. Society is a group of people who share a common economic, social and industrial infrastructure or an organization of people who share a common cultural and social background (...) having many issues. Human beings live both in natural and social world. Biodiversity simply means the existence of a wide variety of plant and animal species in their natural environments. The current advancement shows strong impacts on the natural as well as social issues and both these influence the biodiversity of a particular region. (shrink)

The genus Arthrobacter was established in 1947 by Conn & Dimmick. So far, more than 70 recognized species of the genus Arthrobacter have been certified. Its special functions have been widely known by researchers, such as, in agricultural, in medical, in industrial, and in environmental areas, etc. What deserves to be mentioned is that some species of genus Arthrobacter have showed the function of degrading pesticides, fixing nitrogen, producing beneficial enzyme, treating sewage, and so on. Recently, the applications of (...) the genus Arthrobacter, especially the VBNC (viable but non-culturable) bacteria of this genus in the field of contaminated environment repair attract people’s attention and some related research results have also been obtained. The functions that we have known are waiting for us to study about mechanism, deeply. And, we can look forward to discovering more potential functions and applications of this genus in ecological environment. In the meantime, these discoveries must bring more new changes and knowledge. (shrink)

This well chosen collection of essays written by recognized scholars addresses many of the intriguing aspects concerning the controversy over meat consumption. These aspects include not only eating meat, but also hunting animals, breeding, feeding, killing, and shredding them for our use, buying meat, the economics of the meat industry, the understanding of predation and food webs in ecology, and the significance of animals for issues about nutrition, gender, wealth, and cultural autonomy. Dombrowski rightly notes that the contemporary debate (...) regarding philosophical vegetarianism has been profoundly shaped by the historical figures who have rejected or embraced the anthropocentrism entrenched in Western thought. Three anthropological-medical essays compare meat with vegetarian diets. Eight essays treat the recent philosophical debate over the moral status of animals and whether vegetarianism is obligatory. Several essays discuss religious views on meat-eating and vegetarianism. Three essays explore meat, patriarchy, and the exploitation of nature and animals with respect to race, gender, sexual orientation, and socioeconomic class. The last four essays debate how to understand predation, environmental ethics, and animal protection. This collection is a fine entrée for all readers of this journal, since the debate over meat must by now figure into every thinking person’s diet. (shrink)

How about a different take on the rich and famous? First the obvious—the Harry Potter novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as most people, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe 30,000 hectares of (...) forest to produce these trash novels and all the erosion ensuing (not trivial as it’s at least 6 and maybe 12 tons/year soil into the ocean for everyone on earth or maybe 100 tons per American, and so about 5000 tons/year for Rowling’s books and movies and her 3 children). The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity will be gone. Then there is the huge amount of fuel burned and waste made to make and distribute the books and films, plastic dolls etc. She shows her lack of social responsibility by producing children rather than using her millions to encourage family planning or buy up the rain forest, and by promoting the conventional liberal stupidity of 3rd world supremacy that is destroying Britain, America, the world and her descendant’s future. Of course, she's not that different from the other 7.8 billion clueless - just noisier and more destructive. -/- It is the no free lunch problem writ large. The mob just can’t see that there is no such thing as helping one person without harming others. Rights or privileges given to new entrants into an overcrowded world can only diminish those of others. In spite of the massive ecological disasters happening in front of them everywhere everyday, they can’t pin them to the unrestrained motherhood of “the diverse”, which accounts for most of the population increase of the last century and all of that in this one. They lack some combination of intelligence, education, experience and sanity required to extrapolate the daily assaults on the resources and functioning of society to the eventual collapse of industrial civilization. Each meal, each trip by car or bus, each pair of shoes is another nail in the earth’s coffin. It has likely never crossed her mind that one seat on a plane from London to San Francisco produces about one ton of carbon which melts about 3 square meters of sea ice and as one of the overprivileged she has probably flown hundreds of such flights. -/- Not only the rich and famous, but nearly any public figure at all, including virtually all teachers, are pressured to be politically correct, which in the Western Democracies, now means social democratic (Neomarxist—i.e., diluted communist) third world supremacists working for the destruction of their own societies and their own descendants. So, those whose lack of education, experience, intelligence (and basic common sense), which should prohibit them from making any public statements at all, totally dominate all the media, creating the impression that the intelligent and civilized must favor democracy, diversity and equality, while the truth is that these are the problems and not the solutions, and that they themselves are the prime enemies of civilization. See my Suicide by Democracy 2nd ed (2019). -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019) . (shrink)

All the biotic and abiotic factors that act on an organism, population, or ecological community and influence its survival and development constitute its environment. Biotic factors include the organisms themselves, their food, and their interactions. Abiotic factors include such items as sunlight, soil, air, water, climate, and pollution. Organisms respond to changes in their environment by evolutionary adaptations in form and behaviour. At present humanity is facing great challenges for its survival as both these factors have come under great stress (...) due to its unbridled demands of national economic growth and individual needs and desires. Grave Crisis: On the abiotic front, a grave ecological crisis is caused by man’s exploitation of Nature, which is leading to a large scale depletion of natural resources, destruction of forests, and overuse of land for agriculture and habitation. Pollution is contaminating air, land, and water. Smoke from industries, homes and vehicles, is in the air. A smoky haze envelopes the major cities of the world. Industrial waste and consumer trash are choking streams and rivers, ponds and lakes, killing the marine life. Much of the waste is a product of modern technology. It is neither biodegradable nor reusable, and its longterm consequences are unknown. The viability of many animal and plant species, and possibly that of the humankind itself, is at stake. At the biotic level, humanity is facing a social justice crisis, which is caused by humanity’s confrontation with itself. The social justice crisis is that poverty, hunger, disease, exploitation and injustice are widespread. There are economic wars over resources and markets. The rights of the poor and the marginal are violated. Women, constituting half the world’s population, have their rights abused. Obviously, the contemporary human society is in the midst of a grave environmental crisis. There is a serious concern that the earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on earth, yet they are responsible for almost all the ecological damage done to the planet. The Sikh scripture, Sri Guru Granth Sahib (SGGS), declares that the purpose of human beings is to achieve a blissful state and to be in harmony with the earth and all of God’s creation. It seems, however, that humans have drifted away from that ideal. According to the Sikh scriptures, humans create their surroundings as a reflection of their inner state. Thus, the increasing barrenness of the earth reflects a spiritual emptiness within humans. (shrink)

"Challenges and Issues of Modern Science" serve as an in-depth exploration of contemporary trends, sustainable development initiatives, and global concerns within the realm of scientific inquiry. The papers represent a collaborative effort by experts, researchers, and practitioners from various disciplines to address the multifaceted challenges facing modern science. Through in-depth analysis, empirical studies, and theoretical frameworks, the contributions in these proceedings aim to shed light on emerging trends, propose innovative solutions, and foster dialogue on critical issues shaping the future of (...) science and technology. By encapsulating the latest research findings and insights, the proceedings serve as a valuable resource for scholars, policymakers, and industry professionals, contributing to the advancement of knowledge and the sustainable development of our global community. Scope covers a wide range of topics and disciplines related to modern science. It includes but is not limited to Aerospace Vehicles, Engines, Energy, and Thermotechnics, Innovative Technologies in Mechanical Engineering, Structural and Functional Materials, Integrated Automation Technologies and Robotics, Control Systems, Telecommunications and Navigation, Information Technology and Cybersecurity, Project Management and Leadership, and Ecology, industrial, and environmental safety. The journal welcomes empirical studies, theoretical frameworks, and practical applications that contribute to the understanding and resolution of challenges in contemporary science. (shrink)

In my view all behavior is an expression of our evolved psychology and so intimately connected to religion, morals and ethics, if one knows how to look at them. -/- Many will find it strange that I spend little time discussing the topics common to most discussions of religion, but in my view it is essential to first understand the generalities of behavior and this necessitates a good understanding of biology and psychology which are mostly noticeable by their absence in (...) works on religion, politics, history, morals and ethics, etc. In my view most such efforts have no grasp at all of the operation of System 2, the slow cortical functions of the brain which can be equated to linguistic behavior or the mind, and which I call the Descriptive Psychology of Higher Order Thought and which I regard as the province of philosophy in the narrow sense. -/- It is my contention that the table of intentionality (rationality, mind, thought, language, personality etc.) that features prominently here describes more or less accurately, or at least serves as an heuristic for, how we think and behave, and so it encompasses not merely philosophy and psychology, but everything else (religion, history, literature, mathematics, politics etc.). Note especially that intentionality and rationality as I (along with Searle, Wittgenstein and others) view it, includes both conscious deliberative System 2 and unconscious automated System 1 actions or reflexes. -/- This collection of articles was written over the last 10 years and revised to bring them up to date (2019). All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it is critical to keep in mind not that we evolved from apes, but that in every important way, we are apes. If everyone was given a real understanding of this (i.e., of human ecology and psychology to actually give them some control over themselves), maybe civilization would have a chance. As things are however the leaders of society have no more grasp of things than their constituents and so collapse into anarchy is inevitable is spite of the near universal views that religion, politics or technology can save us. See my Suicidal Utopian Delusions in the 21st Century 5th ed (2019), for a detailed exposition of this view. -/- It is critical to understand why we behave as we do and so I start with a brief review of the logical structure of rationality, which provides some heuristics for the description of language (mind, rationality, personality) and gives some suggestions as to how this relates to the evolution of social behavior. This centers around the two writers I have found the most important in this regard, Ludwig Wittgenstein and John Searle, whose ideas I combine and extend within the dual system (two systems of thought) framework that has proven so useful in recent thinking and reasoning research. As I note, there is in my view essentially complete overlap between philosophy, in the strict sense of the enduring questions that concern the academic discipline, and the descriptive psychology of higher order thought (behavior). Once one has grasped Wittgenstein’s insight that there is only the issue of how the language game is to be played, one determines the Conditions of Satisfaction (what makes a statement true or satisfied etc.) and that is the end of the discussion. No neurophysiology, no metaphysics, no postmodernism, no theology. -/- Along with many, I see it as the basic religious or moral issue of our times that America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 3 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity will be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness and permits long term planning. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests (which I suggest may be regarded as an unrecognized -- but the commonest and most serious-- psychological problem -- Inclusive Fitness Disorder). This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system, especially now that the Neomarxist Third World Supremacists are taking control of the USA and other Western Democracies, and helping the Seven Sociopaths who run China to succeed in their plan to eliminate peace and freedom and religion worldwide. Hence my concluding essays. Of course, it is an easily defensible point of view that Artificial Intelligence (aka Artificial Stupidity or Artificial Sociopathy) researchers are even more evil than the Democrats and the CCP, and I make brief comments on this as well. -/- Several articles touch on The One Big Happy Family Delusion, i.e., that we are genetically selected for cooperation with everyone, and that the euphonious ideals of Democracy, Diversity, Equality and Religion will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces these delusions. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. -/- I describe versions of this delusion (i.e., that we are basically ‘friendly’ if just given a chance) as it appears in some recent books on sociology/biology/economics. Even Sapolsky’s otherwise excellent “Behave” (2017) embraces leftist politics and group selection and gives space to a discussion of whether humans are innately violent. I end with two essays on the great tragedy playing out in America and the world, which can be seen as a direct result of our evolved psychology manifested as the inexorable machinations of System 1. Our psychology, eminently adaptive and eugenic on the plains of Africa from ca. 6 million years ago, when we split from chimpanzees, to ca. 50,000 years ago, when many of our ancestors left Africa (i.e., in the EEA or Environment of Evolutionary Adaptation), is now maladaptive and dysgenic and the source of our Suicidal Utopian Delusions. So, like all discussions of behavior (theology, philosophy, psychology, sociology, biology, anthropology, politics, law, literature, history, economics, soccer strategies, business meetings, etc.), this book is about evolutionary strategies, selfish genes and inclusive fitness (kin selection, natural selection), though of course few grasp this, regardless of whether they are academics or peasants, atheists or fundamentalists. (shrink)

Global capitalism is the politico-economic structure that subjects everything to its interests. It creates unimaginable poverty, ecological crisis, the ongoing pandemic, wars without end, and other horrors that humans can inflict against each other. Within this capitalist configuration, an idea and a political movement emerged that seeks to destroy the foundation of this system. Communism is this idea and political movement. The foundation of capitalism that they wanted to dismantle is private bourgeois property. In general, the Bolshevik revolution did destroy (...) that foundation, but this was not enough. It only resulted in the eventual transformation of the party as the collectivized bourgeoisie with its authoritarian state apparatus. It transformed this bourgeois-liberal capitalism into state-run capitalism. The revolutionary class that was supposed to be emancipated, remained as they were in capitalism, producer of the means of subsistence and surplus value. The eventual dissolution of the Soviet Union did not mean that the idea of communism is already dead. It should have been the perfect time to reassess the theoretical foundations of communism and test the ideas of Marx and others in their practical-idealistic form. The production and reproduction of capitalist social relations create everyday consciousness for all capitalist subjects, even to passionate communist revolutionaries. This is how ideology works. But the continuing havoc of global capitalism continues. The Left goes on with their same old traditions. They do not see that precisely ii their unceasing failure is one of the conditions for capitalism and its state apparatus to have the capacity to reinvent itself. In Pandemic 2: Chronicles of a Time Lost, Slovenian-born philosopher and global thinker Slavoj Zizek said that capitalism is incapable of solving the Covid-19 crisis. In his more than a thousand-page book paradoxically called Less Than Nothing, he said that ‘really existing’ socialism failed because it was ultimately a subspecies of capitalism. Can we utilize this Zizekian idea of communism, an idea that generates criticism both to capitalism and 20th-century communism to reinvent communism for it to revitalize its struggle against global capitalism? To answer this question, I employed Critical Theory through the ideas of communism of Zizek. I started with capitalism’s totality. It manifests itself in the world of commodities. Commodities are everywhere and almost in everything. Commodification not only involves things that man uses but humanity herself is commodified. Then I elaborated on the notion of the proletariat because she is the “commodified man” personified. The identification of the proletariat almost exclusively with factory workers is the prevailing idea in the Left movement. I tried to show that the proletariat is the overwhelming majority in every industry. Capitalism, I claim is both producing employment and unemployment. And the unemployed, not only are included as members of the proletarian class, but looking at it objectively, they may play a significant role in the political struggle of the proletariat against the bourgeoisie. Therefore, as I tried to describe in quite a detailed fashion the various industries of capitalism and the sub-groups of the unemployed, it becomes evident that even without mentioning it, the proletariat is the class that almost everyone belongs to, except, as might be expected, the bourgeoisie. -/- Then I mustered the audacity to question Marx and Engels’ Communist Manifesto. I also tried to imagine what will happen to the economic categories in Marx’s Capital in communism. My objective was to identify what is lacking in Marx that may explain the Left’s unending failure. I think I succeeded, although in a very superficial manner, in trying to locate what was missing in Marx’s theory. It was not enough to transform the bourgeois property into public property, but this transformation must stop commodity production itself. Commodity production is this self-perpetuating character of capitalist production. Then it led to further elucidation of the metamorphosis of commodity production to the production of human needs. Another idea is the double negation of the communist revolution. Communism must not only negate the bourgeois class but the proletariat herself. Marx only emphasized the dissolution of the bourgeoisie but failed to relate this dissolution to the proletariat’s self-negation. Absolutely, the significant reduction of working hours is fundamental for communism. This reduction must result from the conscious expansion of the workers' free time. Expanding free time is at the same time reducing time for production. Essentially, this is the process of the self-negation of the proletariat. I also tried to put forward an idea that directly links reform and revolution. They are directly linked with each other because both are communistic. A communist campaign for higher wages is directly involved with the communist expansion of political power. Communist reform becomes revolutionary. Concomitantly, the notion of revolution also changes. The communist revolution, instead of it being a sudden, external, and most often violent event, becomes an internal transformative process and possibly less violent. I concluded by transforming the concepts I think Marx missed into political possibilities. That is why I expounded on the immediate aims Marx and Engels enumerated in the Communist Manifesto and tried to claim the probability of the impossible in the communist struggle for political power and Man’s eventual freedom. -/- Marx's description of factory work creates no illusion about the status of freedom in capitalism. In Capital, he said that “factory work... confiscates every atom of freedom, both bodily and in intellectual activity.” And I think Marx made clear that the only way to freedom is ultimately to destroy capitalism. These words of his in Capital will cast no doubt, “the knell of capitalist private property sounds. The expropriators are expropriated.” And to signify who are those experiencing this unfreedom, Marx and Engels summon the subject of the revolution in their famous lines in the Communist Manifesto and urge them to fight, “the proletarians have nothing to lose but their chains. They have a world to win.” Today is the time for philosophy because it is the age of declining freedom. But the prevailing capitalist structure is necessitating this unfreedom. And for philosophy to become what it is, communism should become philosophy. (shrink)

Bad philosophy is responsible for the climate and nature crises, and other global problems too that threaten our future. That sounds mad, but it is true. A philosophy of science, or of theatre or life is a view about what are, or ought to be, the aims and methods of science, theatre or life. It is in this entirely legitimate sense of “philosophy” that bad philosophy is responsible for the crises we face. First, and in a blatantly obvious way, those (...) institutions, organizations, corporations, businesses, endeavours, and activities of humanity that cause the crises and global problems we face, do so because of the aims they pursue (profit perhaps, or power, or heat and light for homes), and the methods adopted in pursuit of those aims – the philosophy in other words, built into the institution, organization, business, human activities, or whatever it may be. It is the philosophy of these institutions, organizations and activities that we need to change to put a stop to, or at least lessen the severity of, the crises we face, the global problems that confront us, above all the climate and nature crises. One institution has an especially crucial role in this respect: our universities. They are dominated in a multitude of ways by a particularly disastrous philosophy, a philosophy of inquiry which may be called knowledge-inquiry. This holds that the basic aim of the university is to acquire and apply knowledge. First, knowledge is to be acquired; once acquired, it can be applied to help solve social problems. But this philosophy of knowledge-inquiry is an intellectual disaster. As a result, universities are, in devastating and almost entirely unrecognized ways, humanitarian disasters too. Judged from the standpoint of helping to promote human welfare, the university shaped by the philosophy of knowledge-inquiry violates THREE of the four most elementary rules of rational problem solving conceivable in a wholesale, structural fashion, and it is this gross, wholesale, structural irrationality of the university, unnoticed by all but a few scientists and scholars, that is in part responsible for the creation of our grave global problems, and our current incapacity to learn how to solve them. The pursuit of knowledge, conducted in universities, within the framework of knowledge-inquiry over the decades and centuries, has produced much of great benefit to humanity. It has made the modern world possible. It has led to modern power production, modern industry and armaments, modern agriculture, modern hygiene and medicine, modern travel and communications, and the internet. But these very successes have also created many of our most serious current global problems: the climate crisis; the destruction of natural habitats, the catastrophic loss of wild life, and impending mass extinction of species (the nature crisis); the lethal character of modern war; the impact on the natural world of the rapid growth of the human population; the menace posed by nuclear weapons; pollution of earth, sea and air; threats to democracy caused in part by the internet and social media. All these grave global problems have been made possible by modern science and technology, pursued largely in universities within the framework of knowledge-inquiry. Nevertheless, it is not science and technology as such that are the problem, but science pursued in a way that is dissociated from a more fundamental task of the university to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, so that progress may be made to a better world. Science and technology, pursued within the framework of knowledge-inquiry, create for some of us the power to act, but not the power to act wisely – not the power to learn how to resolve conflicts and problems of living in increasingly cooperatively rational ways. For that, we need our institutions of learning, above all our universities, to take as their primary task to help humanity learn how to do it. In order to do that, the philosophy of inquiry put into practice by universities needs to be dramatically transformed. We urgently need to bring about a revolution in the overall aims and methods of academic inquiry – a revolution in the philosophy of the university, all around the world, wherever possible, so that the basic aim becomes to seek and promote wisdom, construed to be the capacity, active endeavour, and perhaps desire, to realize what is of value in life, for oneself and others, wisdom in this sense including knowledge, understanding and technological know-how, but much else besides, methods being dramatically modified too so as to help achieve the new academic aim. The basic task of the university would be, not to solve problems of knowledge, but rather to help people in the social world beyond the university to resolve conflicts and problems of living so that what is of value in life may be realized by everyone, insofar as that is possible. The pursuit of knowledge would be vital, but not intellectually fundamental. The intellectual and institutional revolution we so urgently need in our universities would affect every discipline and aspect of the university; it would dramatically affect both research and education, and the whole way the university is related to the rest of the social world. The revolution, from knowledge-inquiry to wisdom-inquiry would dramatically enhance the intellectual integrity and rationality of natural science, social inquiry, the humanities and technology, the character of these disciplines and the relationships they have with one another. University education throughout the university would be dramatically improved. And academic inquiry as a whole would do what, on the whole, it fails to do at present: it would help humanity resolve conflicts and problems of living in increasingly cooperatively rational and, as a result, increasingly successful ways, progress at last being made to a genuinely good, civilized world – a world in which there is peace, justice, liberal democracy, individual freedom, education, reasonable equality, sustainable prosperity and worthwhile opportunities in life, all of these for everyone, insofar as this is possible. Why, it may be asked, has academic philosophy not noticed that we urgently need to transform the current bad philosophy of inquiry of knowledge-inquiry into the far more intellectually rigorous and humanly valuable philosophy of wisdom-inquiry, so that we can begin to do what so far we have failed to do so lamentably: learn how to avoid impending disasters, and even make progress to a better world, something that seems at present almost unthinkable given the horrors of war, poverty, political enslavement of the 20th century, and the horrors of this century so far too? The answer is that academic philosophy is in a particularly pitiful state, as philosophers themselves, are just beginning to realize and lament. That is why academic philosophers are blind to the intellectual and humanitarian disaster of the bad philosophy that dominates universities today, and inconceivable to them to them that they might have, as a disciplinary task, to ensure academic inquiry implements a good philosophy of inquiry, and advocate and argue for change if it does not. Once upon a time, in Europe at least, philosophy was an intellectual power in the world. In the 17th century it created modern science which massively increased and improved our knowledge and understanding of the world, which in turn led to the Enlightenment, the industrial revolution, and the modern world. Philosophy was once so intellectually powerful and influential that it changed the course of history. But philosophy also made in the past three disastrous intellectual blunders: the post-Cartesian blunder, the post-Newtonian blunder, and the Enlightenment blunder. Never acknowledged and corrected by subsequent philosophy right down to the present, these unrecognized intellectual blunders rendered academic philosophy the esoteric, pathetic, and powerless discipline it is today, so that throughout the last century and, so far, throughout this one, academic philosophy has remained blind to the intellectual disaster of knowledge-inquiry, and thus failed entirely to take up its proper disciplinary task of warning fellow academics of the structural irrationality of the philosophy that prevails in the university, and of proposing what steps need to be taken to put things right. Instead of performing such an urgently needed philosophical task, so-called analytic philosophy was reduced to analysing the meaning of words. Since then, there has been hardly any discernible improvement, even if analysis of concepts no longer dominates the scene. Bad academic philosophy is indeed responsible for intellectual and humanitarian failures of the university. What the three past intellectual blunders of philosophy are, why their persistence so dramatically reduces academic philosophy to a triviality, and why, furthermore, this results in the failure of scientists and scholars to see what is so blatantly bad about the philosophy prevailing in universities around the world – the failure to see what so urgently needs to be done to put right what has been wrong for so long: all this is made clear in this book. A new kind of philosophy emerges during the course of the argument, critical fundamentalism, which has as its task to keep alive imaginative and critical – that is rational – thinking about our fundamental problem: How can our human world, the world we experience and live in – the world of living things, people, consciousness, free will, meaning and value – how can all of this exist and best flourish embedded as it is in the physical universe? That problem encompasses all others of life, science and thought. Critical fundamentalism tries to improve answers to aspects of this problem; but it also seeks to encourage everyone to think about the problem, from time to time, and think about how it interacts, in both directions, with more urgent particular and specialized problems of life and thought. Critical fundamentalism sets out to help improve bad philosophy wherever it is to be found: in social, political, commercial, legal, financial, and international life; and especially in academia, in institutions of learning, so that they become devoted to enhancing the capacity of people to learn how to achieve what is of genuine value in this brief life of a few decades if we are fortunate. Critical fundamentalism does everything it can to bring about the revolution in our universities we so urgently need. If taken up by mainstream philosophy, it might really have an impact, and begin to transform universities for the better, in both intellectual and humanitarian terms, and thus, enable humanity to learn how, after the grim failures and horrors of the last century and this one, to make progress to a better world. -/- . (shrink)

¿Qué tal una toma diferente de los ricos y famosos? Primero lo obvio — las novelas de Harry Potter son supersticiones primitivas que animan a los niños a creer en la fantasía en lugar de asumir la responsabilidad del mundo-la norma por supuesto. JKR es tan despistada sobre sí misma y el mundo como la mayoría de las personas, pero unas 200 veces más destructivas que el estadounidense promedio y unas 800 veces más que el chino promedio. Ella ha sido (...) responsable de la destrucción de tal vez 30.000 hectáreas de bosque para producir estas novelas de basura y toda la erosión subsiguiente (no trivial como es al menos 6 y tal vez 12 toneladas/año de tierra en el océano para todos en la tierra o tal vez 100 toneladas por American, y así alrededor de 5000 toneladas/año para los libros y películas de Rowling y su 3 niños). La tierra pierde al menos el 1% de su tierra vegetal cada año, por lo que se acerca a 2100, la mayor parte de su capacidad de cultivo de alimentos desaparecerá. Luego está la enorme cantidad de combustible quemado y los desechos hechos para hacer y distribuir los libros y películas, muñecas de plástico, etc. Ella muestra su falta de responsabilidad social produciendo niños en lugar de usar sus millones para alentar la planificación familiar o comprar la selva tropical, y promoviendo la estupidez liberal convencional de la 3ª supremacía mundial que está destruyendo Gran Bretaña, Estados Unidos, el mundo y el futuro de su descendiente. Por supuesto, ella no es tan diferente de las otras 7.8 mil millones de - sólo más ruidosas y destructivas. Es el no libre problema de almuerzo escrito grande. La multitud simplemente no puede ver que no hay tal cosa como ayudar a una persona sin dañar a los demás. Los derechos o privilegios dados a los nuevos participantes en un mundo superpoblado sólo pueden disminuir los de los demás. A pesar de los desastres ecológicos masivos que ocurren delante de ellos en todas partes todos los días, no pueden anclar a la maternidad desenfrenada de "lo diverso", que representa la mayor parte del aumento de la población del siglo pasado y todo eso en este. Carecen de una combinación de inteligencia, educación, experiencia y cordura necesaria para extrapolar los asaltos diarios a los recursos y el funcionamiento de la sociedad para el eventual colapso de la civilización industrial. Cada comida, cada viaje en coche o autobús, cada par de zapatos es otro clavo en el ataúd de la tierra. Probablemente nunca ha cruzado su mente que un asiento en un avión de Londres a San Francisco produce alrededor de una tonelada de carbono que derrite unos 3 metros cuadrados de hielo marino y como uno de los privilegiados que probablemente ha volado cientos de tales vuelos. No sólo los ricos y famosos, pero casi cualquier figura pública en absoluto, incluyendo prácticamente todos los profesores, se ven presionados a ser políticamente correcto, que en el las democracias occidentales, ahora significa socialdemócrata (Neomarxista — i. e., comunista diluido), supremacistas del tercer mundo que trabajan por la destrucción de sus propias sociedades y sus propios descendientes. Entonces, aquellos cuya falta of educación, experiencia, inteligencia (y el sentido común básico), que debería prohibirles hacer declaraciones públicas en absoluto, dominar totalmente a todos los medios de comunicación, creando la impresión de que los inteligentes y civilizados deben favorecer la democracia, la diversidad y la igualdad, mientras que la verdad es que estos son los problemas y no las soluciones, y que ellos mismos son los principales enemigos de la civilización. Ver mi suicidio por la democracia 2Nd Ed (2019) y otras obras. (shrink)

America and the world are in the process of collapse from excessive population growth, most of it for the last century and now all of it due to 3rd world people. Consumption of resources and the addition of one or two billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. Billions will die and nuclear war is all but certain. In America this is being hugely accelerated by massive (...) immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a nightmare of crime and poverty. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests. This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system. Hence my essay “Suicide by Democracy”. It is also now clear that the seven sociopaths who rule China are winning world war 3, and so my concluding essay on them. The only greater threat is Artificial Intelligence which I comment on briefly. The key to everything about us is biology, and it is obliviousness to it that leads millions of smart educated people like Obama, Chomsky, Clinton, the Democratic Party and the Pope to espouse suicidal utopian ideals that inexorably lead straight to Hell on Earth. As W noted, it is what is always before our eyes that is the hardest to see. We live in the world of conscious deliberative linguistic System 2, but it is unconscious, automatic reflexive System 1 that rules. This is the source of the universal blindness described by Searle’s The Phenomenological Illusion (TPI), Pinker’s Blank Slate and Tooby and Cosmides’ Standard Social Science Model. The first group of articles attempt to give some insight into how we behave that is reasonably free of theoretical delusions. In the next three groups I comment on three of the principal delusions preventing a sustainable world— technology, religion and politics (cooperative groups). People believe that society can be saved by them, so I provide some suggestions in the rest of the book as to why this is unlikely via short articles and reviews of recent books by well-known writers. Another section describes the religious delusion – that there is some super power that will save us. The next section describes the digital delusions, which confuse the language games of System 2 with the automatisms of System one, and so cannot distinguish biological machines (i.e., people) from other kinds of machines (i.e., computers). Other digital delusions are that we will be saved from the pure evil (selfishness) of System 1 by computers/AI/robotics/nanotech/genetic engineering created by System 2. The No Free Lunch principal tells us there will be serious and possibly fatal consequences. The last section describes The One Big Happy Family Delusion, i.e., that we are selected for cooperation with everyone, and that the euphonious ideals of Democracy, Diversity and Equality will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces these delusions. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. (shrink)

This editorial sketches the relevancy and urgency of philosophical reflection on issues in ecological management. It subsequently provides a research agenda for future research on ecological management in the field of philosophy of management. Finally, it introduces the three articles that are part of this special issue.

Ecological psychology is one of the most influential theories of perception in the embodied, anti-representational, and situated cognitive sciences. However, radical enactivists claim that Gibsonians tend to describe ecological information and its ‘pick up’ in ways that make ecological psychology close to representational theories of perception and cognition. Motivated by worries about the tenability of classical views of informational content and its processing, these authors claim that ecological psychology needs to be “RECtified” so as to explicitly resist representational readings. In (...) this paper, we argue against this call for RECtification. To do so, we offer a detailed analysis of the notion of perceptual information and other related notions such as specificity and meaning, as they are presented in the specialized ecological literature. We defend that these notions, if properly understood, remain free of any representational commitment. Ecological psychology, we conclude, does not need to be RECtified. (shrink)

Ecological Psychology and Enactivism both challenge representationist cognitive science, but the two approaches have only begun to engage in dialogue. Further conceptual clarification is required in which differences are as important as common ground. This paper enters the dialogue by focusing on important differences. After a brief account of the parallel histories of Ecological Psychology and Enactivism, we cover incompatibility between them regarding their theories of sensation and perception. First, we show how and why in ecological theory perception is, crucially, (...) not based on sensation. We elucidate this idea by examining the biological roots of work in the two fields, concentrating on Gibson and Varela and Maturana. We expound an ecological critique of any sensation-based approach to perception by detailing two topics: classic retinal image theories and perception in single-celled organisms. The second main point emphasizes the importance of the idea of organism-environment mutuality and its difference from structural coupling of sensations and motor behavior. We point out how ecological - phenomenological methods of inquiry grow out of mutualism and compare Gibson’s idea of visual kinesthesis to Merleau-Ponty’s idea of the lived body. Third, we conclude that Ecological Psychology and varieties of Enactivism are laying down different paths to pursue related goals. Thus, convergence of Ecological Psychology and Enactivism is not possible given their conflicting assumptions, but cross-fertilization is possible and desirable. (shrink)

Value claims about ecological entities, their functionality, and properties take center stage in so-called “ecological” ethical and aesthetic theories. For example, the claim that the biodiversity in an old-growth forest imbues it with “value in and for itself” is an explicit value claim about an ecological property. And the claim that one can study “the aesthetics of nature, including natural objects...such as ecosystems” presupposes that natural instances of a type of ecological entity exist and can be regarded as more or (...) less aesthetically valuable. My discussion below will bear wide implications for how claims like... (shrink)

Ecological-enactive approaches to cognition aim to explain cognition in terms of the dynamic coupling between agent and environment. Accordingly, cognition of one’s immediate environment (which is sometimes labeled “basic” cognition) depends on enaction and the picking up of affordances. However, ecological-enactive views supposedly fail to account for what is sometimes called “higher” cognition, i.e., cognition about potentially absent targets, which therefore can only be explained by postulating representational content. This challenge levelled against ecological-enactive approaches highlights a putative explanatory gap between (...) basic and higher cognition. In this paper, we examine scientific cognition—a paradigmatic case of higher cognition—and argue that it shares fundamental features with basic cognition, for enaction and affordance selection are central to the scientific enterprise. Our argument focuses on modeling, and on how models promote scientific understanding. We base our argument on a non-representational account of scientific understanding and on the material engagement theory, for models are hereby conceived as material objects designed for scientific engagements. Having done so, we conclude that the explanatory gap is significantly less threatening to the ecological-enactive approach than it might appear. (shrink)