In the Origin of Species (1859), Darwin argued that his revolutionary theory of evolution by natural selection represented a significant breakthrough in the understanding of instinctive behaviour. However, many aspects in the development of his thinking on behavioural phenomena indicate that the explanation of this particular organic feature was by no means an easy one, but that it posed an authentic challenge – something that Darwin himself always recognized. This paper explores Darwin’s treatment of instincts within his theory of natural (...) selection. Particular attention is given to elucidate how he tackled the difficulties of explaining instincts as evolving mental features. He had to explain and demonstrate its inheritance, variation, and gradual accumulation within populations. The historical and philosophical aspects of his theory are highlighted, as well as his study of the case in which the explanation of instincts represented a ‘special difficulty’; that is, the sterile castes of social insects. (shrink)

Abstract In Creative Evolution (1907/1911), a pivotal discussion is the extreme complexity of instinctual behavior. As one of many examples, a member of the Hymenoptera “knows” precisely the three locations of motor-neuron complexes at which to sting a cricket such that it is paralyzed, yet remains fully alive for the wasp’s larvae. Two points: a) This behavior is as much an “irreducible” complex of acts as the structural organization of the wasp’s body, and just as inexplicably formed by natural selection, (...) and, b) the instinctual behavior is actually at the same level as the vital processes of the organism. This is to say that any theory of evolution, be it selection, self-assembly or self-organization, is equally bound to address not only the origin-problem of an organism’s structure, but the correlated functional problem of instinct. Instinct, however, was Bergson’s prime source for holding, firstly, that we must see Consciousness as the impetus behind evolution and secondly, that it is only by utilizing the essence of instinct, conjoined with intellect – his “intuition” – that mind and science can penetrate these mysterious evolutionary processes. This double thesis of the role of Consciousness and the role of intuition likely helped to cause Bergson’s neglect in the biological world, but subsequently there has emerged the current sharp awareness of the “Hard Problem” of Consciousness (Chalmers, 1995). The ongoing failure on a solution to this problem – its very, very unresolved status – should give us pause. In fact, integral to the argument of Creative Evolution, though always only obliquely referenced, was Matter and Memory (1896/1912), and in this work was a remarkable solution to the Hard Problem – when understood, an amazing feat of “intuition.” This, we will see, casts Bergson’s view of the role of Consciousness in evolution, and the nature of instinct as one of evolution’s lines of development, in a new light. (shrink)

In his defense of innateness in New Essays on Human Understanding (1704), Leibniz attributes innateness to concepts and principles which do not originate from the senses rather than to the ideas that we are born with. He argues that the innate concepts and principles can be known in two ways: through reason or natural light (necessary truths), and through instincts (other innate truths and principles). In this paper I will show how theoretical and moral reasoning differ from each other in (...) Leibniz, and compare moral reasoning and instincts as sources of knowledge in his practical philosophy. As the practical instincts are closely related to pleasure and passions, which are by nature cognitive, my emphasis will be on the affective character of instinctive moral action and especially deliberation which leads to moral action. I will argue that inclinations arising from moral instinct, which lead us to pleasure while avoiding sorrow, can direct our moral action and sometimes anticipate reasoning when conclusions are not readily available. Acting by will, which is related to moral reasoning, and acting by instincts can lead us to the same moral knowledge independently, but they can also complement each other. To illustrate the two alternative ways to reach moral knowledge, I will discuss the case of happiness, which is the goal of all human moral action for Leibniz. (shrink)

An essay on the philosophy of human nature in Islam, this article examines the views of contemporary Western thinkers to creatively rethink the concept of fiṭra, not only from a theological perspective but also a scientific perspective. Drawing upon Islamic scholarship and previous research on the subject that explore the wide spectrum of connotations couched in the Arabic term fiṭra in comparison with Western perspectives, this study offers a fresh look at, and approach to, the concept of human disposition (...) or primordial nature, giving special attention to the biological, epistemological, and ethical dimensions, while most studies of fiṭra focus mainly on the theological and spiritual sides. It is hoped that this conceptual analysis will serve as a stepping stone towards a more nuanced understanding of fiṭra not only as (i) a natural tendency to act or think in a particular way, but also as (ii) the religious instinct, (iii) the power of the mind to think and understand in a logical way, and (iv) the inner voice or conscience of what is right and wrong in one’s conduct or motives that drives the individual towards right action. (shrink)

Instinct and Intelligence is an essay about creative writing. The two elements of the title are present in human thought in general, but the writing process - especially in philosophy - pushes them to extremes. Through this process we can notice and document the nature of each side, conceptualising them in order to create a structural description of thought's creation that may become operative within creation itself.

Political philosophers often draw their conclusions on how political systems ought to be by first investigating human nature and then proposing recommendations extrapolating from those investigations. They attempt to do this by creating a hypothetical ‘state of nature’ where human beings would be unaffected by social, political, and cultural paradigms and can act freely in pursuit of their instincts, thereby revealing their true nature. English philosopher Thomas Hobbes followed this method of investigation and found that human beings (...) are naturally violent, individualistic, warlike and therefore concluded that political theory ought to be as such to prevent human beings from acting out their baser impulses through draconian authoritative measures when necessary. In this paper, I challenge Hobbes’s claim on human nature by citing contemporary research on cognitive sciences which demonstrates that human beings have a natural predisposition to believe in supernatural agency (God/s) and therefore in the state of nature must behave in such a way as contemporary psychologists discovered investigating the effect of religiosity on human beings such as increased cooperation, selfless behavior towards genetically unrelated strangers, reduced crime rate deterred by supernatural punishment, etcetera. I argue that if we take into account the human propensity to believe in the supernatural agency then the state of nature hypothesized by Hobbes would need to be modified and therefore so would his political theory. Given the integration of cognitive science of religion into the state of nature, I conclude that the ideal political system must be centered around religion. Philosophy and Progress, Vol#67-68; No#1-2; Jan-Dec 2020 P 77-118. (shrink)

The concept of natural law is fundamental to political philosophy, ethics, and legal thought. The present article shows that as early as the ancient Greek philosophical tradition, three main ideas of natural law existed, which run in parallel through the philosophical works of many authors in the course of history. The first two approaches are based on the understanding that although equipped with reason, humans are nevertheless still essentially animals subject to biological instincts. The first approach defines natural law as (...) the law of the strongest, which can be observed to hold among all members of the animal kingdom. The second conception presents natural law as the principle of self-preservation, inherent as an instinct in all living beings. The third approach, also developed in antiquity, shifts the focus to our rationality and develops the idea of natural law as the law of reason within us. Some Christian thinkers who consider the origin of reason in us to be divine, identify the law of reason inherent in us with God's will. This paper gives a brief exposition of the development of these three concepts of natural law in philosophy, with emphasis on the intertwining of these three concepts, which we, however, understand as primarily and essentially independent. The paper concludes with an overview of twentieth-century authors who exclusively focus on only one of the three concepts. The aim of this article is to argue against these one-sided interpretations and to uphold the independence and distinctness of the three historical conceptions of natural law. (shrink)

For both Jung and Patañjali our human desire to understand “God” is as real as any other instinct. Jung’s and Patañjali’s models further align in their emphasis on the teleological directedness of the psyche, and their aim at reconciling science and religious experience. As an atheist, Freud was in disagreement, but all three scholars align in their emphasis on the study of affect as an empirical means of entering into the psyche. For Patañjali, the nadir of affect lays in (...) transcending sorrow and stabilizing the mind. Mental stability in turn produces the capacity to fully differentiate between the binding states of mind, which lead to human suffering, and the experience of pure consciousness resting in authentic nature. Contemporary brain research indicates that conscious states are inherently affective—further, the upper brainstem is intrinsically conscious whereas the cortex is not; it derives its consciousness from the brainstem. Understanding consciousness, then, may have less to do with reflective cognition than with instinct. This research spotlights the phenomena of affect, as it appears to not only draw us back to the highly significant rupture of the Freud Jung dialogue, but also forward into formulating a contemporary clinical picture of the drive towards (or away from) religious experience. (shrink)

We want here to suggest the hypothesis that the finalistic process inherent in the psyche as Jung describes it, is eminently of spiritual nature and "based" on the quantum-psychoid connection between the instinct of religiosity and the Self archetype. Which in our hypothesis evokes the possibility of a plausible extension of the Self quantum psychoid conception, with a series of consequences such as to believe it possible a development in quantum psychoid dimension of the analytical psychology itself.

The shape of the egg is proposed to be the consequence of synergistic actions from the transmission of forces derived from instinctual motions and energy matter conversions that act to obstruct the grounding and neutralization of energy emissions by limiting in size the physical domain of self witness. A philosophy and theory associating, atemporal in nature, form and emergence is evolved from logical considerations for the construction of a mathematical/geometrical model of the egg that is generated from a template (...) construed from simple geometrical considerations. The acquisition of instinct as the setting/identity associated propagation of motion to avoid closed space is discussed in relation to cause and effect, the universal attribute of contingency and a special verses general case to describe the world. Analogy is made between the proposed natural transmission of the transparent/conceptual egg form, expressed physically at important nodes in the course of biological propagation to the philosophy of self- belonging of Bertrand Russell. (shrink)

I argue that Husserl’s concept of position-taking, Stellungnahme, is adequate to understand the idea of second nature as an issue of philosophical anthropology. I claim that the methodological focus must be the living subject that acts and lives among others, and that the notion of second nature must respond to precisely this fundamental active character of subjectivity. The appropriate concept should satisfy two additional desiderata. First, it should be able to develop alongside the biological, psychological, and social individual (...) development. Second, it should be able to underlie the vast diversity of human beings within and across communities. As possible candidates, I contrast position-taking with two types of habit-like concepts: instinct and habitus, on the one hand, and customary habits, on the other. I argue that position-taking represents the active aspect of the subject while the habit-like concepts are passive. A subject’s position-takings and ensuing comportments are tied together by motivations, which evince a certain consistency, and for this reason are expression of the subject’s identity. I conclude by nuancing the relation between Stellungnahme and passivity. Passivity is deemed necessary to action but subservient to it; position-taking is thought to be prior to passivity. (shrink)

Our concept of the universe and the material world is foundational for our thinking and our moral lives. In an earlier contribution to the URAM project I presented what I called 'the ultimate organizational principle' of the universe. In that article (Grandpierre 2000, pp. 12-35) I took as an adversary the wide-spread system of thinking which I called 'materialism'. According to those who espouse this way of thinking, the universe consists of inanimate units or sets of material such as atoms (...) or elementary particles. Against this point of view on reality, I argued that it is 'logic', which exists in our inner world as a function of our mind, that is the universal organizing power of the universe. The present contribution builds upon this insight. Then I focussed on rationality; now I am interested in the responsibility that is the driving force behind our effort to find coherence and ultimate perspectives in our cosmos. It is shown that biology fundamentally differs from physics. Biology has its own fundamental principle, which is formulated for the first time in history in a scientific manner by Ervin Bauer. This fundamental principle is the cosmic life principle. I show that if one considers the physical laws as corresponding to reality, as in scientific realism, than physicalism becomes fundamentally spiritual because the physical laws are not material. I point out that the physical laws originate from the fundamental principle of physics which is the least action principle. I show that the fundamental principle of physics can be considered as the "instinct of atoms". Our research has found deep and meaningful connections between the basic principle of physics and the ultimate principles of the universe: matter, life and reason. Therefore, the principle of least action is not necessarily an expression of sterile inanimateness. On the contrary, the principle of physics is related to the life principle of the universe, to the world of instincts behind the atomic world, in which the principles of physics, biology, and psychology arise from the same ultimate principle. Our research sheds new light to the sciences of physics, biology, and psychology in close relation to the basic principles. These ultimate principles have a primary importance in our understanding of the nature of Man and the Universe, together with the relations between Man and Nature, Man and the Universe. The results offer new foundations for our understanding our own role in the Earth, in the Nature and in the Universe. Even the apparently inanimate world of physics shows itself to be animate on long timescales and having a kind of pre- human consciousness in its basic organisation. This hypothesis offers a way to understand when and how the biological laws may direct physical laws, and, moreover, offers a new perspective to study and understand under which conditions can self-consciousness govern the laws of biology and physics. This point of view offers living beings and humans the possibility of strengthening our natural identity, and recognising the wide perspective arising from having access to the deepest ranges of our own human resources and realising the task for which human and individual life has been created. (shrink)

Human beings are social animals, not solitary ones. Morality is an instinct we have because it helps us socialize, live together harmoniously. This paper reviews how the evolution of morality and other mental functions associated with our survival and sociality gave rise to cultural behavior among the small groups of humans during the Palaeolithic period when the tribe was personified as a supernatural identity and guardian, a totem, an ancestor and ultimately a god. Loyalty to the tribe required loyalty (...) to the tribal god representing the tribe. Preservation of the tribe meant mistrust of other tribes and their gods. The merging of small groups rendered obsolete the tribal, locally cultural conception of religion, but it persisted as monotheism in the imperial stage of society from about 2000 BC, becoming the world religions. Today’s empires are global, and a belief system modelled on local tribes in competition is naïve divisive. Out-group hatred is more of a threat than any in-group moral benefits, and they too are disappearing with the failure to preserve small group coherence, and justice and fairness in capitalist society. The moral failure of imperial religion on the urban and global scale is the “Death of God”. Humans now cannot afford the moral laziness of constantly appealing to a supernatural totem in an otherwise do-nothing religion. Imperial religion was and still is a tool of the political right, used to manipulate us. Yet Christ offered an ethical scheme that is essentially a practical morality of mutual lovingkindness which does not require a supernatural God. It is Secular Christianity, a world view any scientist and atheist could adopt without compromise, and most Christians should. (shrink)

People have said for generations that money is based on "trust," or "shared fiction." But that doesn't explain why cultures all eventually come to value the same metals or items as money. Others have said that the value of money depends on the way it facilitates trade, but even that doesn't explain where the value emerges before people agree to use money to trade. In actuality, there's a real value to gold, silver, and other forms of money that makes them (...) reliably gain worth to people, and will emerge eventually even if everyone in a society does not like or believe in those precious metals or possessions. This is because possessing scarce objects has real reputational value among people, since having those objects indicates that we can go outside the known territory, and we instinctively collect and want things that have known scarcity. When that scarcity combines with other traits like transferability, durability and so on, we can see that money naturally emerges in society. We can use this idea to also see the real value and desire that people have for new forms of money like cryptocurrencies, and to know what will or won't emerge and last as a form of money in the future. (shrink)

The purpose of this article is to explore the close link between technology and death in the philosophical writings of Lewis Mumford. Mumford famously argued that throughout the history of western civilization we find intertwined two competing forms of technics; the democratic biotechnic form and the authoritarian monotechnic form. The former technics were said to be strongly compatible with an organic form of life while the latter were said to be allied to a mechanical power complex. What is perhaps less (...) well known is the extent to which Mumford characterizes the authoritarian technical form as being a technics of death. This article will argue that the connection between death and technics is a key theme in Mumford’s philosophy of technology. In addition to elaborating this theme and detailing how it informs Mumford’s other positions on the nature of technology, this article will also argue that Mumford’s theory of a technics of death bears witness, both implicitly and explicitly, to the influence of Sigmund Freud’s theory of the death instinct. Freud’s account of the death instinct will be outlined briefly and its influence on Mumford’s writings will be explained. Death, in Mumford’s technological writings, has a generally negative function and serves to warn humanity of the perilous course that its technological civilization is set upon. However it also has a positive function in that it encourages man to transcend its biological existence in acts of creativity and purpose. Death, in this positive sense, serves the purpose of life whereas, in the negative sense, it hinders it. The role of death, in both aspects, will be explored and related to Mumford’s overall perspective on technics and life. It is argued that Mumford’s philosophy of technology cannot be fully understood without an awareness of his views on death and its role in the life of technological society. (shrink)

Doxasticism about our awareness of normative (i.e. justifying) reasons – the view that we can recognise reasons for forming attitudes or performing actions only by means of normative judgements or beliefs – is incompatible with the following triad of claims: -/- (1) Being motivated (i.e. forming attitudes or performing actions for a motive) requires responding to and, hence, recognising a relevant reason. -/- (2) Infants are capable of being motivated. -/- (3) Infants are incapable of normative judgement or belief. -/- (...) It should be clear that (3) is true, given that infants lack the required reflective and conceptual capacities. So doxasticists have to reject either (1) or (2) (or both). But this forced choice may be understood as a dilemma for doxasticism. On the hand, doxasticists may adopt a Kantian approach and reject (2), precisely because they think that motivation presupposes the doxastic recognition of reasons, and because infants lack the capacity to doxastically recognise reasons. But this choice seems to wrongly reduce the responses of infants to mere reflexes or instinctive reactions. On the other hand, doxasticists may choose a Humean route and deny (1) by espousing a purely causal or teleological account of motivation. But this would mean detrimentally ignoring the normative nature of (some instances of) motivation. -/- One elegant way of avoiding this dilemma is to give up doxasticism and instead endorse experientialism – the view that we enjoy some experiential access to reasons, which is independent of, and perhaps more fundamental than, our capacity to form normative judgements and beliefs. In this talk, I would like to provide an argument for the existence of such a non-doxastic form of access to reasons. More specifically, I aim to defend the claim that our basic awareness of reasons is phenomenal in nature. What this means is that it forms part of our access from the inside to those of our mental episodes that provide us with access to reasons. In other words, when we introspectively attend to reason-giving mental episodes and what they are about, we have the impression of the presence of a reason for us. My defence of this experientialist alternative to doxasticism will primarily focus on perceptual reasons for first-order beliefs about the external world. (shrink)

This article has been written about the explanation of the scientific affair. There are the philosophical circles that a philosopher must consider their approaches. Postmodern thinkers generally refuse the universality of the rational affair. They believe that the experience cannot reach general knowledge. They emphasize on the partial and plural knowledge. Any human being has his knowledge and interpretation. The world is always becoming. Diversity is an inclusive epistemological principle. Naturally, in such a state, the scientific activity is a non-sense (...) process. The postmodern world is a post-scientific world. Another collection of approaches to science belongs to the analytical philosophy. The main part of analytical philosophy context centers around language. Language is the center of the world. We can study the world through language. Language is the possibility of knowledge. If we overcome the language games, we can study the world accurately. Generally, at present, it seems that the rational thoughts are marginal points in the sea of irrationality. We can probably talk about an anarchistic epistemological situation. Another issue is the role of observation to form a scientific activity. In this situation, the question is whether the observation is the technique of gathering information or the final reference of original scientific analysis. In relation to this issue, the confrontation of science with the families and the categories of the objects is the main problem. For more than two thousand years, the totalitarian heritage of the Aristotelian logic has been the guideline of categorizations for the human being. In order to reach an inclusive and applicable result, we should categorize everything; but it is not really known that if the method of the world categorization is the same or not. The accordance of the conceptual categories with their extensions in the world is one of the main problems which has malfunctioned the scientific system. It is better to say that it has deactivated science. Moreover, there are many interpretations for each event based on its occurrence conditions. For example, consider a fever; In order to diagnose its cause, the most significant factor is the role of a physician. There is no sense in saying that the observation has diagnosed the cause of the fever. This is the observer that plays a determinative role. Another problem is the disputes between realism and instrumentalism. Instrumentalists believe that to form a theory, the concepts are just the tools of scientific researches. Based on realism, but we confront the concepts in the original way. This chaos causes the scientific system to collapse. Now the question is what the solution is. I would like to propose my scheme that is constructed based on a main principle: there is no occurrence in the world unless we can trace the effect of consciousness back in that occurrence. In other words, there is no accident in the world. One can argue that it is the main problem that the effects of consciousness ---if there is such a concept--- is not traceable in the world. An immediate response to this problem is an inefficient technique . The observation is a technique . It is not the method of interpretation. Some people argue that the empirical approach cannot lead us to an authentic criterion to know the world. Because there is no criterion for truth, and if there is probably such a criterion, we can obtain it via several ways. The solution to the first problem is simple. Any occurrence is a truth; even we suppose it as a partial truth. Therefore we can say we face a multi-facial world. It can be the solution of the second problem: if consciousness is essentially the origin of the world and all occurrences, we face consciousness as a unique truth; even its creations contradict each other. If there is no consciousness as a creator of the world and we cannot trace it back in all existents, then what should we do? If there is consciousness, why its creations contradict each other. Since consciousness is a will, it is able to decide in any situation it intends. The issue of contradictory consciousness intentions has a teleological aspect. We cannot judge its teleological substance at present. If we are able to believe that there is no consciousness at all, it will contradict the main practical principle in our lives. Every action that we take in our lives is conjoined with consciousness. We learn many things from many sources. The substance of our instincts and emotions can be questioned. It is true that, infact we cannot analyze our instincts and emotions, but we can discuss explicitly about the rational elements of the instincts. What are these elements? These elements are the quality of their appearance. The quality of instinct appearance is different among beings. The strength and the depth and length of these irrational qualities are different in all beings. What factors or factor cause the differences among these aspects? There is certainly a determinative factor. The same factor which determines the occurrence of any event. Even if we believe in partial knowledge, we must accept the confrontation of the occurrences. Thus it is not possible to refuse the occurrences as the reference unit of knowledge. In spite of the difference, every occurrence, even as a single occurrence, happens and we can regard it as the reference unit of knowledge. Then we can consider every occurrence as an occurred object. When an occurrence happens, then it is a determined object. Everywhere there is a determination, there is certainly a determiner. Why do not we encounter a multi-determinative consciousness? Because there are a few aspects of the unique super-consciousness. These aspects are motion and growth and the amount of constituent material in every being. In all over the world, the difference in these factors creates all differences. Thus we do not encounter the plural consciousness. Is the world birth accidental? Infact, there is no accident. The accident has no meaning in the world. As explained above, the constructing element of the world is the occurrence. An occurrence can be analyzed. Therefore, we should not talk about the accident until we are not able to analyze all phenomena. We can look at every subject from different points of view at present. Thus there is theoretically no possibility to say that a certain matter is the consequence of the accident. The accident is a popular and inexact concept that has no philosophical content. Moreover, the definition of consciousness versus its contradiction causes the collapse of all epistemological axioms. We can ask why we must not define other logical principles against their contradictions. Thinkers who deny the role of logic usually ignore the role of logic. They have not been able to deny the logical function to form an epistemological system because it is not an easy task. In this article some other issues were discussed, such as the consideration of restriction as a stable and firm foundation of knowledge instead of the Descartes cogito. In addition to these philosophical points some other issues were propounded such as the role of instrumental mechanism to form the new science and the great alterations in philosophy and history of Europe. Many issues threaten human civilization. The only way to deal with such threats is certainly to use scientific facilities. The scientific possibilities undoubtedly come from a complete and inclusive scientific theory. The present article is an attempt to explain the scientific affair in order to develop human achievement, however small. -/- . (shrink)

The Universal Formula for Eliminating Government Corruption: A Natural Law-Based Approach -/- Introduction -/- Government corruption is one of the most persistent obstacles to societal progress, leading to economic decline, weakened institutions, and widespread inequality. Traditional anti-corruption measures—such as stricter laws, transparency initiatives, and public awareness campaigns—have failed to fully eliminate corruption because they do not address the problem at a systemic and scientific level. -/- By applying the universal formula, which is based on the universal law of balance in (...) nature, we can understand corruption as a systemic defect—a violation of natural equilibrium that causes inefficiency and societal suffering. This essay will provide a comprehensive scientific explanation of corruption, supported by research, and propose a complete solution that integrates education, institutional reforms, AGI-driven governance, cultural adaptation, and strategic implementation. -/- 1. The Science Behind Corruption: A Systemic Imbalance -/- A. Psychological and Biological Causes → Internal Homeostasis -/- Scientific research suggests that corruption is rooted in human psychology and biology, particularly in: -/- Evolutionary survival instincts – Studies indicate that self-preservation and resource hoarding behaviors evolved to ensure survival but can also lead to greed and corruption in modern societies. (Reference: Trivers, 1971 – Evolutionary theory of reciprocity) -/- Cognitive biases – Research in behavioral psychology shows that self-justification, moral disengagement, and in-group favoritism make individuals rationalize corrupt behavior. (Reference: Bandura, 1999 – Moral disengagement theory) -/- Neurological reward systems – Studies using fMRI scans reveal that bribery activates brain regions associated with pleasure, reinforcing corrupt behaviors. (Reference: Ariely & Loewenstein, 2006 – Neurological basis of unethical behavior) -/- Universal Formula Solution: -/- Educational reprogramming is needed to counteract these internal imbalances. -/- Schools should instill ethical reasoning, self-regulation, and critical thinking from an early age. -/- Leaders must be trained to recognize that corruption leads to long-term systemic instability, disrupting both individual and societal balance. -/- B. Economic Incentives and Systemic Defects → Structural Homeostasis -/- Economists have long observed that corruption is often a rational response to flawed systems where: -/- Low salaries and financial insecurity create incentives for bribery. (Reference: Becker & Stigler, 1974 – Economics of crime and punishment) -/- Weak regulatory oversight allows corruption to persist with minimal consequences. -/- Lack of transparency in financial systems enables embezzlement and fraud. -/- Universal Formula Solution: -/- The economic system must be free of defects—governments should: -/- Ensure fair wages for public officials to reduce bribery incentives. -/- Use blockchain-based transparency systems to track public spending. -/- Implement AI-driven financial audits to detect corruption in real time. -/- C. Political and Institutional Weakness → Governance Homeostasis -/- Corruption thrives when institutions fail to enforce accountability and transparency. -/- The Principal-Agent Problem: Public officials (agents) may act in their own interests rather than serving the public (principals). (Reference: Rose-Ackerman, 1978 – Corruption and governance theory) -/- Legal Loopholes: Weak anti-corruption laws allow elites to manipulate the system. -/- Lack of Whistleblower Protections: Fear of retaliation prevents corruption from being exposed. -/- Universal Formula Solution: -/- Governments must function like biological systems, with constant monitoring and correction mechanisms: -/- Real-time transparency tools (AI-driven monitoring of government transactions). -/- Independent anti-corruption agencies with full enforcement powers. -/- Legal frameworks based on the principle of natural balance, where punishments restore equilibrium rather than being arbitrary. -/- D. Cultural Normalization of Corruption → Collective Homeostasis -/- In some societies, corruption is seen as an accepted norm due to: -/- Patronage networks and nepotism embedded in political cultures. -/- Religious and social justifications for bribery (“gifts” given in exchange for favors). -/- Distrust in the justice system, leading to reliance on informal corruption-based solutions. -/- Universal Formula Solution: -/- A holistic education system must be implemented to reprogram societal attitudes toward corruption. -/- Schools should teach: -/- The universal law of balance and its ethical implications. -/- The cause-and-effect nature of corruption—how even small acts of dishonesty contribute to systemic collapse. -/- Critical thinking skills to challenge corrupt norms and misinformation. -/- 2. Case Studies: Applying the Universal Formula to Real-World Corruption -/- Case Study 1: Singapore’s Zero-Tolerance Approach -/- Singapore successfully reduced corruption by: -/- Increasing public sector salaries to remove bribery incentives. -/- Strict enforcement of anti-corruption laws, ensuring accountability. -/- Cultural reprogramming through education and public campaigns. -/- Universal Formula Connection: Singapore’s model aligns with systemic homeostasis, ensuring a balance between economic incentives, strong institutions, and ethical education. -/- Case Study 2: Scandinavian Countries – Transparency and Trust -/- Nordic countries (Denmark, Sweden, Norway) maintain low corruption levels through: -/- Public trust in institutions based on long-term systemic balance. -/- High transparency in government spending. -/- Strong legal frameworks with immediate corrective feedback mechanisms. -/- Universal Formula Connection: These countries maintain governance homeostasis, preventing corruption through self-correcting institutional designs. -/- 3. Implementing the Universal Formula to Eliminate Corruption -/- A. Education Reform: The Foundation of Ethical Governance -/- Integrate the universal law of balance into curricula from elementary to higher education. -/- Teach cause-and-effect relationships in governance (e.g., how small bribes lead to systemic collapse). -/- Develop leadership training programs that emphasize ethical decision-making based on natural balance. -/- B. Institutional Reforms: Creating a Self-Correcting System -/- Implement blockchain-based transparency systems for public finance. -/- Strengthen whistleblower protections to ensure safe reporting of corruption. -/- Decentralize power to reduce opportunities for monopolistic corruption. -/- C. AGI-Driven Ethical Governance -/- Artificial General Intelligence (AGI) can be programmed with the universal formula to: -/- Monitor government transactions and detect corruption patterns. -/- Ensure transparent decision-making based on systemic balance. -/- Remove human cognitive biases from governance. -/- D. Cultural Adaptation: Tailoring Solutions to Different Societies -/- In high-corruption societies, initial reforms should focus on education and small wins to shift cultural attitudes. -/- In developing countries, AGI-driven transparency tools can bypass weak institutions. -/- In democratic nations, citizen engagement should be emphasized to create self-regulating governance. -/- --- -/- 4. Addressing Challenges and Counterarguments -/- Objection: “Corruption is inevitable in human nature.” Response: Human nature includes both corruption and ethical reasoning—education determines which dominates. -/- Objection: “Elites will resist systemic reforms.” Response: AGI-driven transparency tools and mass education campaigns can reduce elite control. -/- Objection: “Implementing these changes is unrealistic.” Response: Small-scale pilots in cities or institutions can demonstrate success before national adoption. -/- --- -/- Conclusion: The Universal Formula as the Ultimate Solution to Corruption -/- Corruption is a systemic defect—a violation of the universal law of balance in nature. By applying scientific principles of homeostasis, cause and effect, and feedback regulation, we can create a corruption-free governance model. The universal formula offers the only complete solution, integrating education, institutional reform, AGI-driven oversight, and cultural adaptation. -/- If implemented, this model could lead to a world where governance functions as a perfectly balanced system—free of defects, ethical, and in harmony with natural law. -/- . (shrink)

The present essay is a compact form of the results obtained during many decades of research into the primeval foundations of the collective fields of force, both social and of consciousness. Since everything is determined by their origins, and the collective forces arise from the mind, we had to explore the ultimate origins of mind. We have come to recognize the law of interactions as the law and necessity which determine the primeval origins of mind. It also determines the substance (...) and essence of the Universe and the modes of its existence and functioning. The present essay is a concise form of results obtained during many decades of research in the primeval foundations of collective, both social and consciousness fields. I point out that a yet unknown type of forces existed in the Golden Age, which I termed as collective force. In the Golden Age mankind lived in communities which had a full unity. The communal life developed its collective forms, of which the most significant are the development of human speech, of language, share of work and the development of the communal fests. The law determining the primeval origins of mind is the cosmic law of interactions. It defines the substance of the Universe and the ways of its existence and activity. A detailed analysis is presented on the nature of the lay of interaction here. One consequence of this fundamental principle is the general prevalence of the principle of mutuality, which plays a basic role in the understanding of the unfolding and degeneration of consciousness. The principle of mutuality determines the changes of every levels of life. The laws of the generation of consciousness in the ages of evolution toward Homo and the Golden Age are analysed. I presented some evidences indicating the factual existence of the Golden Age, as well as its destruction, which was necessarily accompanied by the overthrow of the consciousness of the Golden Age, its repression and replacement by the newly developed rational, upper or superficial mind. Starting from the consideration that our mind is a product of our history, the phenomenon of the 'double mind' is recognised, the largely antagonistic duality of human mind. It is succeeded to solve the riddle of the double mind and determining its substance. Our double mind, consisting of the ‘upper’ or rational mind and the ‘deep-mind’, is a creature of the two fundamental ages of mankind, that of the age of power domination and the Golden Age. Therefore it expresses the duality of our history. We attempted to explore the heritage of the Golden Age embedded into our world of instincts, sexuality, emotional and sensual world, and the expressions of this heritage according to the different periods of our lives. If we will succeed in enlightening the deep-mind it may make it possible to give back the long-forgotten collective fields of forces to mankind, unavailable to the surface mind at present, and would expand the all-pervasive power of the conscious mind significantly. Hopefully, our results open up new vistas for the research of the collective fields and the double nature of the human mind, and may enable us to know and complete ourselves more deeply and thoroughly. (shrink)

When this article was first planned, writing was going to be exclusively about two things - the origin of life and human evolution. But it turned out to be out of the question for the author to restrict himself to these biological and anthropological topics. A proper understanding of them required answering questions like “What is the nature of the universe – the home of life – and how did it originate?”, “How can time travel be removed from fantasy (...) and science fiction, to be made scientific and practical?”, and “How can the proposed young age of genus Homo be made to actually be reasonable – when simply stating it would be solid ground for instant rejection and dismissal?” The result is that the article also talks about subjects like Artificial Intelligence, General Relativity, and cosmology. -/- From where did life originate? God? Evolution? Panspermia? If the tendency of humans and scientists to regard undiscovered science as pseudoscience can be overcome, Einstein gave another alternative to consider when he introduced General Relativity. Time isn’t linear – progressing in a straight line from past to present to future. That assumption ignores Relativity which states that space AND TIME are curved. Where did life and the genetic code come from? Can the answer build AI? -/- The first question can be answered by the section of this article titled SETI, Evolution, and Time which says life (possibly multicellular and intelligent) and the genetic code came from humans acquiring knowledge of these things over the centuries, then applying that knowledge – via terraforming, accumulation of raw materials like amino acids and nucleic acids, genetic engineering - to a time in the past when life didn’t exist. From that origin, life evolved through innumerable mutations and adaptations, with humans once again acquiring knowledge of it in cyclic (nonlinear) time. -/- The second question is answered by saying artificial intelligence (AI) as the product of life is only half of the equation. The other half refers to Relativity’s curved space-time and violation of the notion that time always travels from past to future. We have always lived in an artificially intelligent, non-probabilistic universe where everything in time and space is connected into one thing by quantum entanglement – making the brain and genes products of binary-digit activity or artificial intelligence (life is not merely dependent on biology’s “lock and key” mechanisms but also possesses AI). -/- The earliest documented representative of the genus Homo is Homo habilis, which evolved around 2.8 million years ago. Scientists used to believe there was a straight line from H. habilis to us, Homo sapiens. This article will use the “advanced” waves loved by Physics Nobel laureate Richard Feynman, view the history of science through the lens of Conic Sections applied to Relativity’s curved space-time, and incorporate the necessity of so-called imaginary time * – popularized by Prof. Stephen Hawking. While the evolutionary proposals are more in agreement with this early straight line than with modern theories, Albert Einstein’s General Relativity is used to transform the straight line into a curved line, ultimately concluding that Homo habilis (H. habilis) originated only (and unbelievably, as far as today’s science and technology is concerned) ~250,000 years ago. Other branches and dead ends of Homo – e.g. Neanderthals – are the result of mutations and adaptations, with the resultant modifications to anatomy and physiology. The surprisingly young age of H. habilis allows nearly 200,000 years for habilis, or one of its descendants, to reach Australia … if this country’s indigenous Aboriginal population did, as claimed, reach this “island continent” 60,000 years ago. -/- * The ultraviolet catastrophe, also called the Rayleigh–Jeans catastrophe, is a failure of classical physics to predict observed phenomena: it can be shown that a blackbody - a hypothetical perfect absorber and radiator of energy - would release an infinite amount of energy, contradicting the principles of conservation of energy and indicating that a new model for the behaviour of blackbodies was needed. At the start of the 20th century, physicist Max Planck derived the correct solution by making some strange (for the time) assumptions. In particular, Planck assumed that electromagnetic radiation can only be emitted or absorbed in discrete packets, called quanta. Albert Einstein postulated that Planck's quanta were real physical particles (what we now call photons), not just a mathematical fiction. From there, Einstein developed his explanation of the photoelectric effect (when quanta or photons of light shine on certain metals, electrons are released and can form an electric current). So it appears entirely possible that another supposed mathematical trickery (imaginary time and the y-axis of Wick rotation) will find practical application in the future. -/- The article includes mathematical references to cosmology (spoiler alert – you’ll read about things like Vector-Tensor-Scalar Geometry, topology, the “eternal present”, Einstein’s Unified Field, the inverse-square law, and there being no Big Bang and no multiverse - but there will also be no equations). -/- The other subheadings in this essay are – -/- NONLINEAR TIME AND ELECTRICAL ENGINEERING (about a 2009 electrical engineering experiment at America’s Yale University, and cosmic wormholes) -/- BITS AND TOPOLOGY (base-2 maths aka Binary digiTS, Mobius strips, and figure-8 Klein bottles) -/- WICK ROTATION, CAUSALITY, AND UNITING TIME (do past, present and future co-exist in an “eternal present”?) -/- DIGITAL BRAIN, DIGITAL UNIVERSE (if the brain and the universe are ultimately composed of binary digits, we'll someday be able to do the same things with the brain and universe that we now do with computers) -/- PROPOSAL: HUMAN AND ANIMAL INSTINCTS ARE THE RESULT OF THE UNIVERSE BEING UNIFIED BY BINARY DIGITS (AND TOPOLOGY) (If everything in the universe is ultimately composed of electronic BITS, then the universe must possess Artificial Intelligence - some prefer the term Cosmic Consciousness) -/- INFORMATION THEORY CONQUERS A RED GIANT (preserving Earth by keeping the Sun near today’s level of activity forever). 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The Story of Adam and Eve: A Comprehensive Analysis -/- The story of Adam and Eve is one of the most profound and influential narratives in human history. Found in the Bible (Genesis), the Qur’an, and other religious traditions, it has shaped how people understand free will, morality, knowledge, sin, and redemption. This essay explores the story’s theological, philosophical, psychological, mythological, scientific, and literary implications. -/- 1. Theological Perspectives -/- A. Judaism: The Human Moral Struggle -/- In Judaism, the story (...) appears in Genesis 2–3, but it is not seen as the source of “original sin.” Instead, it represents the human struggle between good and evil inclinations. The serpent is not necessarily Satan but a symbol of temptation and human desires. Adam and Eve’s exile from Eden is interpreted as humanity’s transition to responsibility rather than an eternal punishment. -/- B. Christianity: Original Sin and Redemption -/- Christianity, particularly in Augustinian theology, views Adam and Eve’s sin as the cause of original sin, which is inherited by all humanity. The serpent is identified as Satan (Revelation 12:9), deceiving mankind. Jesus Christ is considered the “New Adam,” bringing salvation to humanity (Romans 5:12-21). The story lays the foundation for Christian doctrines of sin, salvation, and divine grace. -/- C. Islam: A Test, Not a Fall -/- In Islam, the story appears in the Qur’an (Surahs 2:30-39, 7:11-25, 20:115-124). Here, Satan (Iblis), not the serpent, tempts Adam and Eve. However, unlike Christianity, Adam and Eve repent, and Allah forgives them, emphasizing that humans are not doomed by original sin but are responsible for their own choices. Their descent to Earth is seen as a divine test rather than a punishment. -/- 2. Philosophical Perspectives -/- A. Free Will and Moral Responsibility -/- The story raises fundamental philosophical questions: Did Adam and Eve truly have free will? If God knew they would disobey, was their choice real, or was it predetermined? This aligns with compatibilism, the idea that free will exists within divine or natural laws. -/- B. The Nature of Good and Evil -/- The Tree of Knowledge of Good and Evil symbolizes moral awareness. Was eating the fruit an act of rebellion or enlightenment? Søren Kierkegaard interpreted the story as an example of “anxiety”—the moment humans became aware of moral responsibility. -/- C. Existentialist Interpretation -/- For existentialists like Jean-Paul Sartre, Adam and Eve’s exile from Eden represents alienation, a central theme in existentialism. Their story mirrors the human search for meaning after gaining self-awareness. -/- 3. Psychological Perspectives -/- A. The Transition from Innocence to Awareness -/- The story mirrors human development from childhood innocence to adulthood self-awareness. Sigmund Freud saw the forbidden fruit as a metaphor for repressed desires—with the serpent representing instincts and God’s law representing moral conscience. Carl Jung interpreted the story as an example of individuation, the process of integrating all aspects of the self. -/- B. Guilt and Shame -/- Before eating the fruit, Adam and Eve were unashamed of their nakedness—symbolizing innocence. After eating, they experienced guilt and shame, reflecting how humans develop a moral conscience. -/- 4. Mythological and Cross-Cultural Comparisons -/- Many creation myths explore similar themes: -/- 5. Scientific and Evolutionary Interpretations -/- A. Anthropological View -/- The story might symbolize the emergence of early human consciousness, when humans first developed self-awareness and moral codes. -/- B. Neuroscientific View -/- Modern neuroscience suggests that the shift from instinct-driven behavior to rational moral reasoning mirrors the brain’s evolution. The story represents the emergence of the prefrontal cortex, responsible for decision-making and morality. -/- 6. Literary and Symbolic Interpretations -/- A. Eden as a Utopia -/- The Garden of Eden represents a perfect world that humans lost due to their choices. -/- B. The Serpent as Knowledge -/- Some interpretations suggest the serpent is a bringer of enlightenment, not just a deceiver. -/- C. The Banishment as Transformation -/- Leaving Eden is not merely exile but a necessary step in human progress—the beginning of human civilization. -/- 7. Conclusion: The Universal Meaning of Adam and Eve -/- The story of Adam and Eve transcends religious traditions, offering insights into human nature, morality, and free will. -/- Religiously, it teaches about obedience, sin, and redemption. -/- Philosophically, it raises questions about free will, knowledge, and morality. -/- Psychologically, it represents human development and self-awareness. -/- Mythologically, it connects to ancient themes of knowledge and consequence. -/- Scientifically, it mirrors human evolution and moral consciousness. -/- Literarily, it serves as a metaphor for humanity’s transition from innocence to wisdom. -/- Ultimately, the story of Adam and Eve is not just about the past—it continues to shape the way we think about the present and the future. -/- . (shrink)

Nietzsche’s late writings present a value opposition of health and decadence based in his conception of organic life. While this appears to be a moral ideal that risks the naturalistic fallacy of directly deriving norms from facts, it instead describes a meta-ethical ideal: the necessary conditions for any kind of moral agency. Nietzsche’s ideal of health not only evades but also dissolves the naturalistic fallacy by suggesting that the specific content of morality is irrelevant. If health is measured by power (...) over one’s drives rather than the environment, then the source of moral conflict—organic life’s essential tendency toward domination—is surmounted by successful integration of any moral norms, regardless of content. Nietzsche’s concept of health draws on his characterization of organic life as essentially ‘exploitation’: growth through domination of the environment (BGE 259, GM II: 12). In animals, power coincides with happiness, while health and decadence track the correspondence between instinct and happiness (TI II: 11). This simple picture is complicated by the Genealogy, where Nietzsche depicts human nature as an animal illness caused by civilization’s disruption of the natural correspondence of instinct and happiness. Civilization shapes this ‘sick animal’ into the distinctly human ‘sovereign individual’ (GM III: 13, II: 2), restoring the harmony of instinct and happiness in an internal hierarchy of drives. So, sovereign individuality is a distinctly human model of health. Although life is exploitation, human health does not coincide with greater environmental power, but rather an internal qualitative expansion of power: greater variety and tension among drives, greater ‘wholeness in diversity’ in the ‘social structure’ of the self (BGE 212, 12). Nonetheless, health is not a moral criterion, but instead the precondition of moral agency. The subordination of drives to a commanding hierarchy grounds the ability to uphold any moral principles at all, to make and keep promises to oneself and others. Moral agency coincides, in turn, with overcoming the source of moral conflict in organic life’s drive for growth. The unification of opposing drives provides pleasure in power over oneself rather than one’s environment, the ‘happiness of high tension’ among drives (BGE 260), and in environmental resistance, a need for ‘equal opponents’ (TI IX: 38, EH 1: 7). Consequently, Nietzsche’s meta-ethical ideal supports a moral pluralism that supports any moral content. Moral conflicts arise precisely to the degree individuals are incapable of achieving moral agency, but they dissolve as moral agency of any kind is more widely achieved. (shrink)

If everything is in permanent change, can the Universe itself be fundamentally passive? Answering this question requires a clear concept of ‘activity.’ The nature of ‘action’ is a central and unsolved philosophical problem. Actions play a crucial role in the way we conceive of ourselves, life and the Universe, and the value we put on these. In four decades of research on solar activity, we found that activity is not a mere occurrence but a genuine activity of the Sun, (...) initiated globally by the Sun using quantum processes as tools that generates suitable primary mass flows locally in the solar core that are capable of producing a working dynamo. We argue that solar activity is initiated by biological causes given by the fundamental principle of biology. This universal activity is the basis of our life instinct and of logic too. (shrink)

Many natural scientists explain the evolutionary origin of morality by documenting altruistic behaviour in our nearest nonhuman relatives. Christine Korsgaard has criticized such attempts on the premise that they do not put enough effort in explaining the capacity to be motivated by normative thoughts. She speculates that normative motivation may have originated with the internalization of the dominance instincts. In this article I will challenge the dominance hierarchy hypothesis by arguing that a proper investigation into how and when dominance inhibits (...) behaviour does not seem to reveal a minimal normative dimension. (shrink)

In presenting self-preservation as the most general law of nature, set at the summit of the structure of the natural world, Francis Bacon characterized the universal appe- tite for self-preservation as an innate instinct which, in the case of living beings, is primarily associated with the emotion of fear. Bacon’s philosophy offers several tech- niques of self-care to manage the fear of accidents of fortune from which the existence and well-being of the self is under constant threat. This (...) article reconstructs Bacon’s treatment of divinatory arts and their contributions to self-care. We will explore how he adopts traditional divinatory arts and reforms them: oneirocritics, physiognomy, and astrology. We will contend that Bacon’s approach to divinatory arts as techniques for self-care and the management of fortune shows some salient points shared with his natural philosophy: in both cases, the approach is hermeneutical, with the goal of exerting human power. With regard both to nature and to fortune, however, our power to modify the state of things extends only so far. The range of decisions we can make is not unlimited but encompasses only what is “in our power,” that is, what depends on us. (shrink)

Nietzsche promises to “translate man back into nature,” but it remains unclear what he meant by this and to what extent he succeeded at it. To help come to grips with Nietzsche’s conceptions of drive (Trieb), instinct (Instinkt) and virtue (Tugend and/or Keuschheit), I develop novel digital humanities methods to systematically track his use of these terms, constructing a near-comprehensive catalogue of what he takes these dispositions to be and how he thinks they are related. Nietzsche individuate drives (...) and instincts by the type of actions they motivate. One way in which the “translation” of man back into nature might succeed is through naturalistic explanation and reduction of moral notions such as virtue in terms of amoral, naturalistic notions, such as drives and instincts. I go on to show that this is indeed Nietzsche’s project: for him, a virtue is a well-calibrated drive. Such calibration relates both to the rest of the agent’s psychic economy (her other drives) and to her social context (what’s considered praiseworthy and blameworthy in her community). (shrink)

In the words of Charles Peirce from 1901, “man is but a degenerate monkey, with a paranoic talent for self-satisfaction, no matter what scrapes he may get himself into, calling them ‘civilization…’” Peirce’s concept of degenerate monkey draws attention both to our neotenous or prolonged newborn-like nature as “degenerate” in the mathematical sense of a genetic falling away from more mature genomes of other primates, and also to our monkeying around with the long evolutionary narrative of foraging, through the (...) advent of agriculture, settlement, and civilization. -/- Homo sapiens, man the knower, is the way we humans like to distinguish ourselves from the rest of nature. But if we consider ourselves as degenerate monkeys, perhaps homo errans, man the blunderer, would have been a better term, calling attention to our softened instinctive intelligence, in contrast to the “unerring instincts of other races,” as Peirce put it. -/- I take Peirce’s term “degenerate monkey” as not limited to moderns, but applicable to homo sapiens sapiens, anatomically modern humans, generally. Considering humans as degenerate monkeys is a key to understanding human development, in my view, precisely because we need to attune ourselves to the instinctive intelligence of the environment, drawing its intelligence into our dematured, blundering selves through abductive inference, and therein finding our maturity. Without that attunement to the Others, monkey goes mad, monkeying in its mirror of itself, fatally fixated, like Narcissus, and with similar results: planet of the degenerate monkeys, monkeying to mayhem. -/- As Cornelius, the ape archaeologist and historian in The Planet of the Apes stated it, reading from the sacred scrolls: “Beware the beast Man, for he is the Devil's pawn. Alone among God's primates, he kills for sport or lust or greed. Yea, he will murder his brother to possess his brother's land. Let him not breed in great numbers, for he will make a desert of his home and yours. Shun him; drive him back into his jungle lair, for he is the harbinger of death.” Or as Ralph Waldo Emerson put it: “The end of the human race will be that it will eventually die of civilization.” . (shrink)

Hermann Hesse's works often explore deep philosophical themes and the human quest for self-understanding and enlightenment. His writing draws heavily from Eastern philosophy, Jungian psychology, and Western existentialism, creating a rich tapestry of ideas that challenge and inspire readers. Hermann Hesse's philosophical exploration in his works offers profound insights into the human condition, emphasizing the importance of personal experience, the integration of dualities, and the interconnectedness of all life. His writings encourage readers to embark on their own journeys of self-discovery, (...) recognizing that enlightenment is a continuous, evolving process. Here, we'll examine some of the key philosophical elements present in his most famous works. -/- The Search for Self-Identity At the heart of Siddhartha is the quest for self-identity. Siddhartha's journey represents the human struggle to understand one's true self and purpose in life. This theme resonates with existentialist philosophy, which emphasizes the individual's responsibility to create meaning in an inherently meaningless world. Siddhartha's refusal to accept predefined paths and doctrines underscores the existentialist belief in the necessity of personal experience and authenticity in the search for self-identity. -/- 1. Siddhartha: The Quest for Authenticity In Siddhartha, the protagonist's journey is a vivid representation of the search for self-identity. From the outset, Siddhartha is dissatisfied with the conventional teachings and practices of his Brahmin upbringing. His quest for authenticity drives him to leave his home and explore various paths, including asceticism, sensual indulgence, and finally, a contemplative life by the river. Siddhartha's journey reflects existentialist themes, particularly the idea that true self-identity cannot be handed down through tradition or external teachings. Instead, it must be discovered through personal experience and introspection. This aligns with the existentialist notion that individuals must create their own essence through their actions and choices, rather than conforming to predefined roles or expectations. -/- 2. Steppenwolf: The Duality of the Self In Steppenwolf, Hesse delves into the complexities of self-identity through the character of Harry Haller. Harry is torn between his human side, which longs for connection and meaning, and his "wolf" side, which is driven by instinct and isolation. This inner conflict illustrates the duality inherent in human nature and the struggle to reconcile these opposing aspects. Hesse's exploration of Harry's psyche resonates with the Jungian concept of the individuation process, where the integration of the conscious and unconscious parts of the self leads to wholeness. Harry's journey is a quest for self-identity that involves confronting and accepting the darker, shadowy parts of his personality. This process of self-discovery is both painful and liberating, underscoring the idea that true self-identity emerges from embracing all facets of one's being. -/- 3. Demian: The Role of the Unconscious Demian is another key work in which Hesse explores the search for self-identity, focusing on the protagonist Emil Sinclair's journey toward self-realization. Guided by the enigmatic Max Demian, Sinclair learns to listen to his inner voice and question societal norms. The novel emphasizes the importance of the unconscious mind in the search for self-identity, drawing on Jungian psychology. Sinclair's experiences highlight the tension between conforming to societal expectations and following one's inner truth. His journey reflects the existentialist idea that individuals must break free from external constraints to discover their true selves. Hesse suggests that the path to self-identity involves a deep engagement with the unconscious mind and an acceptance of one's inner conflicts and desires. -/- ………………………………….. The Concept of Impermanence -/- One of the central philosophical concepts in Siddhartha is impermanence, a fundamental tenet of Buddhist philosophy. The novel illustrates the transient nature of all things, emphasizing that nothing in life is permanent or unchanging. Siddhartha's experiences with love, wealth, and asceticism teach him that attachment to transient phenomena leads to suffering. This aligns with the Buddhist teaching of Anicca, which posits that recognizing and accepting impermanence is essential for achieving enlightenment. -/- Siddhartha: The Transient Nature of Life In Siddhartha, Hesse’s exploration of impermanence is central to the protagonist’s spiritual journey. Siddhartha’s experiences reflect the Buddhist teaching of Anicca, which posits that all things are in a constant state of flux and that clinging to anything impermanent leads to suffering. -/- Throughout the novel, Siddhartha undergoes various transformations—from a Brahmin’s son to an ascetic, a lover, a merchant, and finally, a ferryman. Each phase of his life teaches him about the transient nature of existence. His realization that neither extreme asceticism nor indulgence provides lasting fulfillment underscores the futility of seeking permanence in an impermanent world. -/- The river, a recurring symbol in the novel, epitomizes the flow of life and the constant change inherent in all things. Siddhartha’s enlightenment comes when he embraces the river’s wisdom, understanding that true peace lies in accepting the impermanence of all experiences. -/- Steppenwolf: The Ephemeral Nature of Identity Steppenwolf delves into the theme of impermanence through the internal conflict of its protagonist, Harry Haller. Harry’s struggle with his dual nature—the civilized man and the untamed wolf—reflects the fluidity and transient nature of identity. Hesse portrays identity not as a fixed entity but as a dynamic interplay of opposing forces. -/- The novel’s surreal episodes, particularly in the Magic Theater, emphasize the impermanent nature of reality and the self. Harry’s experiences in the theater reveal the illusory and ever-changing aspects of his perceptions and identity. Hesse suggests that true self-understanding requires embracing the impermanence and multiplicity of one’s nature. -/- The Glass Bead Game: The Impermanence of Human Endeavors -/- In The Glass Bead Game, Hesse explores the impermanence of human knowledge and cultural achievements. The game itself, a complex intellectual synthesis of arts and sciences, represents the pinnacle of human endeavor. However, the novel’s setting in a distant future where the game’s origins and significance have been largely forgotten underscores the transient nature of all human creations. -/- The protagonist, Joseph Knecht, ultimately realizes that the pursuit of intellectual perfection through the game is insufficient for a meaningful life. His decision to leave the Order and experience the impermanent, unpredictable world outside reflects his acceptance of life’s impermanence. Knecht’s journey illustrates that true wisdom involves embracing the fleeting nature of human existence and engaging fully with the present moment. -/- Hesse’s exploration of impermanence invites readers to reflect on their own lives and the ways in which the recognition of life’s fleeting nature can lead to greater wisdom and fulfillment. By embracing the impermanence of all things, Hesse suggests, individuals can attain a deeper appreciation of the present moment and the interconnectedness of all experiences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 8-21MuseSearchJournalsThis JournalContents[Access article in PDF]Klossowski's Reading of Nietzsche Impulses, Phantasms, Simulacra, StereotypesDaniel W. SmithIn his writings on Nietzsche, Pierre Klossowski makes use of various concepts—such as intensities, phantasms, simulacra and stereotypes, resemblance and dissemblance, gregariousness and singularity—that have no place in Nietzsche's own oeuvre. These concepts are Klossowski's own creations, his own contributions to thought. Although Klossowski consistently refused to characterize himself as a philosopher ("Je (...) suis une 'maniaque,'" he once said, "Un point, c'est tout!"),1 his work in its entirety was marked by an extraordinary conceptual creation. From this point of view, his Nietzsche and the Vicious Circle can be read as a work in philosophy—at least in the idiosyncratic sense given to this term by Gilles Deleuze, who defined philosophy as the creation or invention of concepts [Deleuze and Guattari 2]. No doubt, Klossowski remains an almost unclassifiable figure—philosopher, novelist, essayist, translator, artist—and attempting to analyze his work through the prism of philosophy may seem to be a reductive approach that belies the complexity of his exceptional oeuvre. Reading Klossowski as a conceptual innovator, however, at least has the advantage of allowing us to chart a consistent trajectory through his difficult and often labyrinthine text, without denying its other dimensions (affective, perceptive, literary, and so on). In what follows, then, I would like to examine three of Klossowski's most characteristic and important concepts—impulses and their intensities, phantasms, and simulacra and their stereotypes—as well as the precise interrelations he establishes among them. Taken together, these three concepts describe what Klossowski terms the tripartite economy of soul, which constitutes the implicit model through which he interprets Nietzsche's thought.1Impulses as Fluctuating IntensitiesKlossowski describes his books on both Nietzsche and Sade as "essays devoted not to ideologies but to the physiognomies of problematic thinkers who differ greatly from each other" ["Postface" 137, emphasis added]. This emphasis on the "physiognomy" of thinkers reflects Nietzsche's insistence on taking the body rather than the mind as a guide for philosophy since the body is a more accessible phenomenon, less surrounded by myth and superstition. "The body and physiology as the starting point," Nietzsche wrote. "Why?... The phenomenon of the body is the richer, clearer, more tangible [End Page 8] phenomenon.... Belief in the body is more fundamental than belief in the soul" [WP §§492, 489, 491]. Klossowski himself, however, when writing of the intensive status of the impulses, frequently makes use of the term "soul" (âme), owing in part, no doubt, to his interest in the theological literature of the mystics, such as Meister Eckhardt and Teresa of Avila. For the mystics, the depth of the soul is something irreducible and uncreated: it eludes the exercise of the created intellect, and can only be grasped negatively.2 Nonetheless, if one can find a similar apophaticism (or "negative theology") in Klossowski, it is related exclusively to the immanent and chaotic movements of the soul's intensive affects, and not to the transcendence of God. What is incommunicable in the soul (or body) are its "impulses"—their fluctuations of intensity, their rises and falls, their manic elations and depressive descents, which are in constant variation.Nietzsche himself had recourse to a highly varied vocabulary to describe what Klossowski summarizes in the term "impulse": "drive" (Triebe), "desire" (Begierden), "instinct" (Instinke), "power" (Mächte), "force" (Kräfte), "impulse" (Reize, Impulse), "passion" (Leidenschaften), "feeling" (Gefülen), "affect" (Affekte), "pathos" (Pathos), and so on.3 Klossowski frequently employs the musical term tonalité to describe these states of the soul's fluctuating intensities—their diverse tones, timbres, and changing amplitudes—which can take on various forms ("aggressiveness, tolerance, intimidation, anguish, the need for solitude, the forgetting of oneself" [NVC 6]). At bottom, what these impulses express are what Klossowski calls the "obstinate singularity" of the human soul, which is by nature noncommunicable; they constitute "the unexchangeable depth" (le fond inéchangeable) or "the unintelligible depth" (le fond unintelligible) of the soul. What makes every individual... (shrink)

The goal of our article is to review the widespread anthropological figure, according to which we can achieve a better understanding of humans by contrasting them with animals. This originally Herderian approach was elaborated by Arnold Gehlen, who characterized humans as “deficient beings” who become complete through culture. According to Gehlen, humans, who are insufficiently equipped by instincts, indirectly stabilize their existence by creating institutions, i.e., complexes of habitual actions. On the other hand, Maurice Merleau-Ponty shows that corporeal relationship to (...) the world is already indirect because it is based on preestablished and readjusted “standards” or “norms” of interaction with the environment. Merleau-Ponty then calls these norms “institutions” and views culture as readjustment of institutions which operate already on the level of corporeal existence. The anthropological figure of confronting humans and animals thus cannot produce, as in Gehlen, a contrast between an allegedly “direct” relationship to the world in animals and a supposedly “indirect” relationship to the world in humans. The Herderian approach can be meaningfully retained only if interpreted as an invitation to confront the norms of indirect interaction with the world in animals and in people, that is, if viewed as a comparison of their respective institutions. (shrink)

The Psychology of Gossip Obsession -/- Gossip is a universal human behavior, deeply ingrained in social interactions. While it can serve useful purposes—such as reinforcing social norms and strengthening group bonds—an obsession with gossip can lead to negative consequences, including invasion of privacy, misinformation, and social toxicity. Understanding the psychology behind gossip obsession helps explain why people are so drawn to it and how it can be managed. -/- Why Do People Gossip? -/- 1. Evolutionary Psychology: Survival and Social Bonding (...) -/- In early human societies, gossip helped individuals navigate social hierarchies and avoid potential threats. -/- Sharing information about others’ behaviors allowed groups to regulate social norms and enforce cooperation. -/- People who stayed informed about their peers had an advantage in forming alliances and avoiding deception. -/- 2. Dopamine and the Pleasure of Gossiping -/- Gossip activates the brain’s reward system, releasing dopamine, the same neurotransmitter involved in pleasure and addiction. -/- People feel a sense of excitement or satisfaction when sharing or hearing juicy information, reinforcing the habit. -/- 3. Social Status and Power -/- Gossiping about others can create a sense of social superiority. -/- Those who spread insider knowledge may feel more influential within their social circles. -/- Negative gossip can sometimes be used to diminish the status of others and elevate one’s own standing. -/- 4. Emotional Regulation and Catharsis -/- Talking about others can serve as an emotional outlet, helping people vent frustrations. -/- Sharing experiences of betrayal, unfairness, or scandal can provide a sense of validation and solidarity. -/- 5. Curiosity and the Desire for Novelty -/- Humans are naturally curious, and gossip often involves unpredictable or surprising information. -/- The brain is wired to pay attention to unusual or dramatic events, making gossip irresistible. -/- 6. Fear of Exclusion and the Need for Belonging -/- Staying informed about social dynamics helps people feel included and avoid being left out. -/- Gossiping together strengthens social bonds by creating shared knowledge and experiences. -/- 7. Projection and Psychological Defense Mechanisms -/- Some people gossip to project their insecurities onto others. -/- By focusing on someone else’s flaws, they distract themselves from their own weaknesses. -/- Why Some People Become Obsessed with Gossip -/- 1. Low Self-Esteem and Insecurity -/- Those who lack self-confidence may gossip to shift attention away from themselves. -/- Engaging in gossip can provide a temporary boost in self-worth by making others look worse. -/- 2. Addiction to Drama and Sensationalism -/- Some individuals develop a dependency on the emotional high of gossip. -/- This can be linked to a need for excitement, distraction from boredom, or avoidance of personal issues. -/- 3. Lack of Personal Fulfillment -/- People who are not satisfied with their own lives may focus excessively on the lives of others. -/- Celebrity gossip and social media drama can serve as an escape from their own problems. -/- 4. Peer Pressure and Social Conformity -/- In environments where gossip is a norm, individuals may feel compelled to participate to fit in. -/- Workplace gossip, school cliques, and online communities often encourage this behavior. -/- 5. Media Influence and the Digital Age -/- The internet has made gossip more accessible, encouraging an endless cycle of speculation and commentary. -/- Social media algorithms prioritize sensational and controversial content, reinforcing gossip obsession. -/- Consequences of Gossip Obsession -/- 1. Psychological and Emotional Impact -/- Increased anxiety and paranoia about how one is perceived by others. -/- Reduced trust and deeper insecurities due to constant comparison. -/- 2. Relationship Damage -/- Gossip can ruin friendships, workplace dynamics, and reputations. -/- People who gossip excessively may lose credibility and respect. -/- 3. Ethical and Moral Consequences -/- Spreading false or harmful information can contribute to bullying, defamation, and social division. -/- Unethical gossip can destroy lives and create unnecessary conflict. -/- How to Manage Gossip Obsession -/- 1. Develop Self-Awareness -/- Recognize when gossip is becoming a habit and ask yourself why you are engaging in it. -/- Reflect on whether it serves a meaningful purpose or just fuels negativity. -/- 2. Build Self-Confidence -/- Strengthen your self-worth so you don’t need to elevate yourself by putting others down. -/- Focus on personal growth and meaningful achievements. -/- 3. Seek Positive Social Interactions -/- Surround yourself with people who engage in constructive conversations rather than gossip. -/- Build relationships based on mutual respect and support. -/- 4. Limit Exposure to Toxic Media -/- Avoid celebrity gossip websites, clickbait news, and negative social media feeds. -/- Follow content that promotes personal development, knowledge, and meaningful discussions. -/- 5. Shift the Conversation -/- If a conversation turns into gossip, redirect it to a more positive or neutral topic. -/- Encourage discussions about ideas, experiences, and shared goals instead of personal rumors. -/- 6. Practice Empathy and Compassion -/- Before spreading gossip, consider how it would feel if someone gossiped about you. -/- Recognize that everyone has struggles and flaws, and kindness is more valuable than judgment. -/- 7. Cultivate a Growth Mindset -/- Invest your energy in self-improvement, learning new skills, and pursuing hobbies. -/- The more fulfilled you feel in your own life, the less interest you will have in gossiping about others. -/- Conclusion -/- Gossip obsession is rooted in human psychology, from evolutionary survival instincts to modern social pressures. While gossip can serve as a social tool, excessive engagement in it can be harmful to both individuals and society. By developing self-awareness, practicing empathy, and shifting focus toward meaningful interactions, people can break free from gossip obsession and cultivate a healthier, more positive mindset. -/- . (shrink)

This article considers distinct ways of understanding the world, referred to in psychology as Functions of Consciousness or as Cognitive Modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung's Simile of the Spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map (...) between cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an Hexagon of Opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

The Evolutionary Roots of Capitalism and Wealth Accumulation -/- Introduction -/- Capitalism and the concept of wealth accumulation did not emerge in a vacuum; they are deeply rooted in the biological and evolutionary instincts of humans. While biological evolution itself did not invent capitalism, it provided the foundation for behaviors such as competition, resource accumulation, social hierarchy, and cooperation—traits that later shaped economic systems. This essay explores how evolutionary survival strategies led to the development of capitalism and the pursuit of (...) wealth. -/- The Biological Instinct for Resource Accumulation -/- In nature, survival depends on the ability to secure and store resources. Animals instinctively hoard food (such as squirrels storing nuts) or compete for territory and mates. Humans, as evolved primates, inherited similar survival instincts. Early hunter-gatherers collected surplus food, tools, and materials to prepare for scarcity, laying the groundwork for wealth accumulation. Those who could accumulate and manage resources effectively had a greater chance of survival and reproduction, reinforcing these behaviors over generations. -/- The transition to agriculture around 10,000 years ago intensified this instinct. Unlike hunter-gatherers who relied on immediate consumption, agricultural societies required the accumulation of land, crops, and livestock. This shift led to the first wealth disparities, as those who controlled fertile land could produce more food and exchange it for other goods or services. The concept of private property and inheritance further solidified wealth accumulation as a key societal structure. -/- Social Hierarchies and Competition -/- In many species, dominance hierarchies determine access to resources and reproductive success. Humans are no exception. Evolutionary psychology suggests that the drive for status and competition is deeply embedded in our nature. Higher social status often translates to better access to food, protection, and mates—benefits that improve survival and genetic fitness. -/- This biological tendency carried over into human economies. As civilizations developed, those with power and resources sought to expand their influence through trade, conquest, and investment. The competitive drive that once helped individuals outcompete rivals in the wild evolved into economic competition in structured markets. Capitalism, with its emphasis on free markets and competition, is a natural extension of this evolutionary principle. -/- The Evolution of Trade and Specialization -/- While competition drives wealth accumulation, human evolution also selected for cooperation and social bonding. Unlike most animals, humans have an advanced ability to engage in complex trade and reciprocal exchanges. Early humans bartered goods and services, which led to specialization of labor—some became hunters, others toolmakers, and others traders. -/- As societies expanded, money replaced barter, allowing for more efficient transactions. Banking and investment followed, enabling wealth accumulation beyond immediate survival needs. This economic evolution mirrors biological principles: just as an ecosystem thrives when species specialize and interact, economies grow when individuals and businesses specialize and trade. -/- Cognitive Advancements and the Abstract Concept of Wealth -/- A unique feature of human evolution is the ability to think abstractly. Unlike animals that accumulate only tangible resources, humans created symbolic value systems such as currency, property rights, and capital investment. The ability to store value in non-material forms—like gold, stocks, or cryptocurrencies—allowed wealth to be transferred across generations and expanded indefinitely. -/- This innovation made capitalism possible. Unlike primitive survival economies, modern economies operate on complex financial systems that multiply wealth through investment and innovation. While animals seek immediate survival, humans—through evolved cognition—build long-term economic structures that ensure prosperity beyond their own lifetimes. -/- Capitalism as an Extension of Evolutionary Survival Strategies -/- Capitalism, at its core, reflects biological survival strategies on a larger scale. It rewards competition (natural selection), incentivizes efficiency (adaptation), and promotes innovation (evolutionary progress). Just as nature selects the fittest organisms, capitalism selects the most efficient businesses and economic models. -/- However, while biological evolution is often harsh and ruthless, modern capitalism has introduced mechanisms to balance competition with social welfare. Government regulations, taxation, and social programs help mitigate extreme inequality, just as cooperative behaviors in nature ensure group survival. The balance between competition and cooperation is crucial—both in evolution and in economics. -/- Conclusion -/- The rise of capitalism and wealth accumulation is not an artificial construct but a product of evolutionary pressures. Human instincts for survival, competition, cooperation, and cognitive abstraction all contributed to the economic systems we see today. While capitalism amplifies these natural behaviors, it also presents ethical challenges that societies must address. Understanding capitalism through an evolutionary lens helps us recognize both its strengths and its limitations, offering insights into how we might shape future economies to be more balanced and sustainable. -/- Ultimately, biological evolution set the stage, and human civilization refined the rules—but the fundamental drive remains the same: to survive, compete, and thrive. -/- . (shrink)

Michel Haar supports the natural, but he fails to see that the drives behind technology— people's curiosity, exploration and desire to control—could not be more natural. They are, after all, part of our evolutionary heritage. As Konrad Lorenz, the famous ethologist, shows in Behind the Mirror. In his discussion of alienation, Haar also overlooks the work of Friedrich Hayek, the Nobel prizewinning economist, who explores the emergence of the extended society of worldwide markets in his book Fatal Conceit. Hayek predicts (...) that there will always be a tension between our instinctive need for the closeness and familiarity of the tribal-like grouping and the extended market. I contrast Haar also with the perspective of William Warren Bartley III in his book Unfathomed Knowledge, Unmeasured Wealth, in which a Bartley expounds a logical/epistemological argument to the effect that alienation of our products is insuperable. (shrink)

From the end of the twelfth century until the middle of the eighteenth century, the concept of a right of necessity –i.e. the moral prerogative of an agent, given certain conditions, to use or take someone else’s property in order to get out of his plight– was common among moral and political philosophers, who took it to be a valid exception to the standard moral and legal rules. In this essay, I analyze Samuel Pufendorf’s account of such a right, founded (...) on the basic instinct of self-preservation and on the notion that, in civil society, we have certain minimal duties of humanity towards each other. I review Pufendorf’s secularized account of natural law, his conception of the civil state, and the function of private property. I then turn to his criticism of Grotius’s understanding of the right of necessity as a retreat to the pre-civil right of common use, and defend his account against some recent criticisms. Finally, I examine the conditions deemed necessary and jointly sufficient for this right to be claimable, and conclude by pointing to the main strengths of this account. Keywords: Samuel Pufendorf, Hugo Grotius, right of necessity, duty of humanity, private property. (shrink)

This article considers distinct ways of understanding the world, referred to in psychology as functions of consciousness or as cognitive modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung’s simile of the spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map (...) between cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an hexagon of opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

[This paper is written in Czech language.] The aim of the article is to re-evaluate the still-surviving anthropological trope which, in reaction to an inquiry into the essence of man, compares humans with animals and points to culture as the means by which humans complete their “deficient” nature. This motif contrasting humans with animals has been extended by A. Gehlen who characterises humans as “beings of deficiencies”. In his view, the morphological-instinctive insufficiency of the human being must be stabilised (...) by cultural institutions, i.e. complexes of habitual actions. Merleau-Ponty, however, demonstrates that bodily beings always relate to their environment in an indirect way, on the basis of certain “standards” and “norms” of interaction, which exist by way of institution. The anthropological trope confronting humans and animals thus cannot produce, as in Gehlen, a contrast between an allegedly “direct” relationship to the world in animals, and a supposedly “indirect” relationship to the world in humans. It can be meaningfully retained only if it is interpreted in a Merleau-Pontyan way, that is, as an invitation to understand the transformation of the norms of indirect interaction with the world found in animals into those found in people, that is, if viewed as a comparison of their respective institutions. (shrink)

This work aims to understand the affective dimension that permeates human relationships and the variation that characterizes their forms. The concepts presented here aim to situate man in relation to these two poles of his existence, servitude and freedom, which are urgent for us to reflect on the subject of ethics today. Considering instability as a constitutive mark of the affective field through which man relates, we will resort to concepts which will support and illustrate the idea which we intend (...) to present, namely the economic nature of the bodily forces which motivate and intervene in such relations which pass, as they are established, to a configuration of power. From the philosophical concepts of affection, servitude and freedom, according to Spinoza, it is possible to understand the existential and ethical dimension that runs through human life. The Freudian concepts of herd instinct, identification and love can be understood as affections belonging to the soul of the herd which, in its psychic process, leads man to his state of servitude. From these foundations, one can think about human freedom and how man can, through sublimatory processes, become the cause of himself, and thus show new possibilities, outlets that man has under his own power to make his life more joyful and, in this way, not to live at the mercy of external causes that result in shocks, condemning him to the bondage of his own passions. This research brings these questions to reflection to show how the traditional way of thinking directly impacts man in his way of relating, freely or not, to the world and, finally, how another perspective of understanding this which constitutes its nature allows a new posture in the face of desire itself. -/- . (shrink)

In The Age of the World Picture, philosopher Martin Heidegger claims that scientific representations do not reduce themselves to pure appropriations of what they present. Rather, they convey investigations that confine being to rules of appropriation. Those rules govern how natural science accesses phenomena. The choice of natural science as the predominant mode of representation of reality entails what Heidegger calls a process of objectification (Vergegenständlichung). In his Zollikon Seminars, Heidegger questions the tribute paid by the sciences of the mind (...) to the logic of the natural sciences, and stresses that Freud, by thinking of the mind as a machine driven by instinctive powers, assigns to human phenomena the objective features set by the natural sciences. This paper purports to show that Winnicott, by formulating a theory of personal maturing, disagrees with the objectifying requirements of the natural sciences. For Winnicott, traditional psychoanalysis uses categories that are inadequate for describing the changes babies undergo in the environment that gives them care and attention, because its analysis is confined to the field of libido relations. With that in mind, it is not possible to speak about human maturation processes using an objectifying language; Winnicott stresses (in The newborn and his mother) that “I cannot sacrifice a patient on the altar of science”. This paper argues that Winnicott disagrees with the naturalistic imperative, which reduces the real to what is objective and places physics as a model for the sciences. The paper also broaches on the issue of how far the considerations of Heidegger and Winnicott regarding access to human phenomena allow us to discuss the current overwhelming process of medicating everyday life. (shrink)

Legal philosophy dates to the Ancient Greek Philosophers, and it continues to be a vigorously debated subject due to the fact that there does not exist a legal philosophy that is beyond reapproach that encapsulates law’s origins or purpose. This paper will introduce a new legal philosophy, which I have termed instinctualism. -/- Instinctualism is the idea that law originates from human instinct. Human beings are born with certain natural capacities that they learn to utilize as they mature. Examples (...) include speaking, walking, associating, and interacting with others, and practicing faith in a divine being, the state, or some other source of inspiration and hope. Human beings don’t think about the potential illegalities of speaking their minds, moving from one place to another, or engaging in conversation with their friends or associates unless they are indoctrinated to do so. Rather, human beings do these things because they have instinctual desires and the knowledge to do so. Other rights and laws such as freedom of the press are the product of peoples’ instinctual rights. For example, as people learn to speak, they instinctually share information and news about their inner circles or communities. If taken a step further, one begins to discuss an organized press. Knowledge and understanding of laws, such as those limiting certain types of speech, i.e., hate speech, must be taught and learned; it is not instinctual. This paper will introduce a subset of the most influential legal philosophies of different eras in human intellectual development, beginning with those of Ancient Greece. It will proceed to describe the shortcomings of those philosophies before introducing instinctualism as an alternative. After defining instinctualism, I will proceed to discuss how it addresses the shortcomings of other legal philosophies. Next, I will introduce rights guaranteed to the citizens of four prominent countries via relevant sources of primary law for each of those countries. Finally, I will close by reviewing the main arguments in the paper and discussing future research that I will undertake to buttress this paper’s arguments. (shrink)

For the full text of this article see "Download Options PhiPapers Archive and click Download from Archive" at the bottom of this page. First 500 words of article: To my surprise last spring, an article titled “Gut Almighty”, which briefly explained the latest emotion theories on how intuition comes from the gut, was featured in Psychology Today (Flora, 2007) at the same time that my article on gut instinctual somatic responses and healthy life choices was published in Somatics Spring 07 (...) issue (Love, 2007). I wondered if two articles published on the gut in one month might surely be a record, as the gut has not seemed to have so much attention in the media since Gershon’s (1998) book acclaiming it through his neurological research to have a mind of its own. -/- In the months I awaited the publication of my article, I reread Gershon’s (1998) book and it was again delightful to me to read that a scientific investigation actually uncovered evidence that the gut has a separate capacity to generate and record vital responses and functions as what he calls our second brain. Gershon outlines the biological functions of the gut as being its own intelligent brain and having its own vitality that is in communication with, but not dependent upon, the head brain. As I combed through his book and shared emails with my colleague, Robert Sterling, it became quite clear to us that Gershon’s work was supportive of the clinical findings in the work we did as guidance counselors in the 70s. Our work centered around assisting people to assess the meaning of their experiences through an awareness on the empty-full instinctual feeling responses that they identified in the gut region of the body. We found with the people that we counseled that these gut responses were linked to the dynamic struggles of balancing the two needs of the person for acceptance and for feeling in control of one’s own responses (the freedom to respond naturally), and that these two needs were instinctual and necessary to fulfill on a moment to moment basis for continued vitality of the person. Similar to Gershon’s findings, it was also our conclusion that the gut area of the body contains a feeling response center that holds a relationship to the thinking processes of the person, but is a separate response center from the thinking head responses and certainly not dependent upon it. -/- Feeling inspired by Gershon’s (1998) work and the attention recently given to the gut in the literature and media, I decided to write a second article for Somatics that further explains the specific technique of the Somatic Reflection Process (SRP). The intention of this article is to answer the questions about the process that I have been asked in the past year by many friends and colleagues who read my first article last Spring on the findings of Robert Sterling’s and my somatic work as guidance counselors. I am including both the method and a protocol for facilitating the SRP, as well as a brief summary of a recent research study using the SRP protocol presented (Love, 2005). (shrink)

This paper argues that Foucault’s The History of Sexuality contains an implicit but important interpretation of Nietzsche’s critique of the ‘ascetic ideal’. It suggests that Foucault undertakes a non-reductive synthesis of seemingly conflicting aspects of Nietzsche’s thought, on the one hand, its valorisation of the ‘Dionysian’ and, on the other hand, its enthusiasm for ‘self-disciplining’. The consequences of a failure to appreciate how Nietzsche’s thought combines these two themes is illustrated through a sketch of what is termed an ‘oppositional’ interpretation (...) of his thought. This erroneously imposes the nature/culture distinction upon Nietzsche’s thought and reads its critique of morality in terms of ‘repression’, the ‘renunciation of instinct’ etc. An alternative, ‘economic’ interpretation of Nietzsche’s thought in which his ‘affirmation of the Dionysian’ and valorisation of self-disciplining are conjoined is outlined and recommended. Foucault’s interpretation of Nietzsche is presented as an example of such an ‘economic’ reading, in that it appreciates Nietzsche’s libidinal interpretation of self-denial. This combination of Nietzsche’s and Foucault’s thought is termed ‘noble ascesis’. This is illustrated through a reading of Foucault’s account of Greco-Roman ethics. Attention is drawn to how Foucault’s implicit interpretation of Nietzsche helps to clarify Nietzsche’s conception of the possibility of a ‘healthy’ appropriation of the ‘ascetic ideal’. The paper attempts to show how the ‘non-moral’ ethical practice Foucault retrieves from the classical world, on the basis of Nietzsche’s distinction between different forms of self-denial, emphasises the affective and libidinal investments of asceticism. This, in turn, is related to Foucault’s critique of the ‘repressive hypothesis’ and overcoming of the ‘repression/transgression’ model of the nature of power. However, the paper identifies some tensions between Nietzsche’s and Foucault’s accounts of asceticism and interpretations of the ethical practice of the Greco-Roman world and closes by considering whether or not these tensions can be resolved. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding (...) and topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

In recent years, some have claimed that a Darwinian perspective will revolutionize the study of human society and culture. This project is viewed with disdain and suspicion, on the other hand, by many practicing social scientists. This article seeks to clear the air in this heated debate by dissociating two claims that are too often assumed to be inseparable. The first is the ‘ontological’ claim that Darwinian principles apply, at some level of abstraction, to human society and culture. The second (...) is the more ‘pragmatic’ claim that this observation necessitates substantial changes in the practices of social scientists. Even if some version of the first claim is true, I argue – which I believe is quite likely – the second does not follow. This observation ought to chasten the most overzealous advocates of Darwinian social science, as well as softening the instinctive resistance of many social scientists and historians to the genuine insights enabled by a Darwinian approach. The conclusion discusses these insights, the most important of which is a methodological prescription for normative theory. (shrink)

Morphic Resonance and the Spread of the Universal Formula for Free Will -/- Introduction -/- The challenge of implementing a universal formula for free will, based on the law of balance in nature, requires a mechanism that allows societies to naturally adopt and internalize its principles. One such mechanism may exist in morphic resonance, a concept proposed by Rupert Sheldrake. Morphic resonance suggests that patterns of thought, behavior, and structure become easier to replicate once they have been established in (...) a collective field of memory. -/- If this phenomenon applies to human decision-making and knowledge transmission, then the universal law of balance can spread more rapidly once a critical mass of individuals fully understands and applies it. This essay explores how morphic resonance can be harnessed to accelerate the adoption of the universal formula, ensuring that societies, leadership, education, and artificial intelligence (AI) naturally align with balance-based decision-making. -/- Understanding Morphic Resonance in Relation to the Universal Formula -/- Morphic resonance proposes that once a new behavior, skill, or knowledge is established within a group, it creates a morphic field that allows others to access and adopt the same pattern more easily. This idea aligns with the universal formula for free will, which states that all human decisions must conform to natural equilibrium to prevent instability, suffering, and disorder. -/- In this context, morphic resonance serves as an invisible feedback mechanism that reinforces balance-based thinking across societies. Once a significant number of people consistently apply the universal law of balance, it could lead to a self-reinforcing shift in collective decision-making, making it easier for others to adopt without requiring direct instruction. -/- The role of Morphic Resonance in Strengthening the Universal Formula -/- To ensure the widespread adoption of the universal formula, it is essential to establish a strong morphic field of balance-based decision-making. This requires an integrated approach combining education, leadership, AI, and mass media. -/- 1. Education as the Foundation of Morphic Resonance -/- Education is the primary vehicle for embedding balance-based decision-making into society. -/- Early Childhood Learning: Teaching children about natural balance, cause and effect, and systems thinking ensures that the universal formula becomes an instinctive part of their cognitive framework. -/- Critical Thinking Development: Encouraging students to apply rational analysis and evidence-based reasoning reinforces the habit of making balanced decisions. -/- Standardized Global Curriculum: If multiple nations implement a harmonized educational approach focused on natural balance, it could strengthen the morphic field, making it easier for future generations to intuitively grasp and apply the universal formula. -/- 2. Leadership and Governance as Catalysts of Resonance -/- Leaders play a crucial role in establishing decision-making norms that influence entire populations. -/- Governments must integrate balance-based policies that align with the universal formula, ensuring stability in economic, social, and environmental domains. -/- Leaders must undergo training in natural balance principles, reinforcing their ability to make rational, ethical, and sustainable decisions. -/- A coalition of balance-driven global leaders can create a powerful morphic resonance effect, allowing other nations to subconsciously recognize and adopt similar governance strategies. -/- 3. AI as an Amplifier of Morphic Fields -/- Artificial Intelligence (AI), particularly AGI (Artificial General Intelligence), has the potential to reinforce and spread the universal formula more effectively than human-led efforts alone. -/- AI systems programmed with balance-based decision-making will naturally guide policies, governance, and education in ways that amplify the morphic resonance effect. -/- AGI as a self-learning system can observe global patterns and autonomously promote equilibrium, ensuring that human civilization remains aligned with natural laws. -/- AI-assisted educational platforms can enhance the learning process by personalizing instruction on balance-based thinking, making it more intuitive for students to grasp and apply the universal formula. -/- 4. Mass Media and Cultural Influence in Strengthening the Field -/- To create a strong morphic field of balance, continuous exposure to balance-based thinking through media and culture is necessary. -/- Books, documentaries, podcasts, and social media campaigns can reinforce balance-based decision-making, making it a widely recognized concept. -/- Repetition of key principles in public discourse ensures that the universal formula becomes ingrained in collective consciousness. -/- Technological tools, such as virtual reality and AI-driven education, can create immersive experiences that allow individuals to engage deeply with the universal law of balance, further strengthening its resonance. -/- Achieving a Critical Mass for Morphic Resonance Activation -/- For morphic resonance to fully activate the global adoption of the universal formula, a critical percentage of individuals, institutions, and AI systems must consistently apply its principles. Once this tipping point is reached: -/- The concept of natural balance becomes self-perpetuating, influencing new generations without requiring intensive instruction. -/- Governments, economies, and institutions naturally shift toward balance-based policies. -/- Humanity instinctively aligns with the natural laws of decision-making, minimizing suffering, instability, and systemic errors. -/- Implications for the Future -/- If morphic resonance is successfully leveraged to spread the universal formula, it could lead to a new era of human civilization characterized by: -/- Sustainable governance and economic systems based on natural equilibrium. -/- A society where ethical decision-making is the norm, reducing corruption, conflict, and social instability. -/- The development of AI systems that reinforce balance-based logic, preventing technological risks associated with unchecked AI decision-making. -/- This transformation would not only impact individual behavior but also the collective consciousness of humanity, leading to a self-sustaining cycle of rational, ethical, and sustainable decision-making. -/- Conclusion -/- By integrating morphic resonance into the strategy for spreading the universal formula for free will, it becomes possible to accelerate its global adoption without solely relying on traditional education and policymaking. Once a critical mass of individuals, leaders, and AI systems adopt balance-based thinking, the morphic field of natural balance will allow future generations to intuitively align with these principles. -/- This ensures that the universal law of balance in nature is not just a theoretical framework but a living reality, guiding humanity, AI, and governance toward a stable, rational, and harmonious future. Through education, leadership, AI, and mass communication, the universal formula can become a self-reinforcing global shift, ensuring sustainability, wisdom, and long-term societal balance. -/- . (shrink)

The article is devoted to an objective assessment of the role of Sabina Spielrein – one of the Russian pioneers of psychoanalysis – in the forming of theoretical basis of analytical psychology. A bibliographic review precedes the main part, in order to show the prevailing bias towards the consideration of personal life and the subjective features of Spielrein’s creativity, and not her ideas. In the first part the author briefly considers Spielrein’s contribution to the empirical justification and further development of (...) the complex theory and shows how her ideas are related to Jung's representations on the phylogenesis and ontogenesis of the psyche as a result of complex building-up and about the psychogenesis of schizophrenia. In particular, it is noted that Spielrein is the first one who clearly formulate a hypothesis, according to which our psyche a priori does not constitute anything integral, but is a combination of many complexes. In the second part the author focuses on the concept of speciespsyche, which anticipates the concept of collective unconscious. He draws parallels between the ideas of Spielrein and Jung on the role of collective unconscious contents of the psyche in shaping the individual's current psychic experience. In particular, the author focuses on the idea that every experience is always both conscious and unconscious, and if it does not superimpose the entire history of similar experiences inherited from the ancestors then it does not reach the needed level of intensity. In the same part the author points out three factors that do not allow us to assert with complete confidence that the concept of species-psyche is the exclusive merit of Spielrein, even though she published her ideas before Jung. The third part gives an assessment of the contribution of Spielrein to the development of Jung’s and Freud’s views on the destruction. The author points out the two main sources of Spielrein’s reflection on the destruction nature. The first is the ideas of the Russian biologist I.I. Mechnikov concerning the instinct of normal death. The second is Jung's ideas about the ambivalent nature of the libido. The author also demonstrates the close connection between the notion of species-psyche and the concept of destruction. Then a distinction is made between the simple static instinct of self-preservation and the ambivalent dynamic instinct of preservation of the species. In addition, the author compares Spielrein’s and Jung’s views on the essence of the destruction with the views of Freud. For this purpose a distinction is made between the death instinct as a positive drive for transformation through the destruction and the death instinct as the drive to completely destruction or stop of all processes. Дается оценка роли С.Н. Шпильрейн в формировании теоретического базиса аналитической психологии. Демонстрируется значимость ее научного вклада в развитие представлений К.Г. Юнга о комплексе, фило- и онтогенезе психики, психогенезе шизофрении, коллективном бессознательном и деструкции. Особый акцент делается на последние два момента. Кроме того, выявляются некоторые различия в понимании сущности феномена деструкции С.Н. Шпильрейн, К.Г. Юнгом и З. Фрейдом. (shrink)

Balancing Ritual and Personal Growth: The Key to Spiritual and Societal Harmony -/- Throughout history, humans have sought meaning, guidance, and connection through both structured rituals and personal spiritual growth. Religious ceremonies, such as Mass or collective worship, provide a sense of tradition, belonging, and ethical reinforcement. At the same time, true spiritual transformation often requires individual reflection, self-awareness, and a deep understanding of moral principles beyond external practices. This balance between ritual and personal growth is not only vital in (...) spirituality but also in other areas of life, such as education, leadership, and societal development. -/- The role of Religious Rituals in Creating Harmony -/- Religious rituals serve as a foundation for unity, stability, and peace within communities. The structured nature of worship—through prayer, music, sermons, and symbolic acts—offers individuals a sense of belonging and a connection to a higher purpose. Rituals can provide psychological comfort, especially during difficult times, reinforcing faith and resilience. Furthermore, religious ceremonies often promote moral and ethical values, encouraging kindness, forgiveness, and compassion among followers. -/- However, for religious rituals to truly create harmony, they must be practiced with an inclusive and open spirit. If rituals become rigid, mechanical, or exclusionary, they can lose their transformative power and, in some cases, lead to division rather than unity. When people engage in religious practices without understanding their deeper meaning, the rituals become mere formalities rather than tools for personal and collective growth. -/- The Importance of Personal Spiritual Growth -/- While religious rituals provide structure, personal spiritual growth ensures that individuals internalize and embody their faith’s core teachings. True spirituality is not just about attending services or following traditions but about cultivating wisdom, self-awareness, and moral integrity. Through personal reflection, meditation, and conscious decision-making, individuals deepen their understanding of their beliefs and apply them meaningfully in their daily lives. -/- Spiritual growth allows people to adapt to changing realities, fostering an open-minded and compassionate approach to life. Instead of blindly following rituals, a person with deep spiritual awareness understands the purpose behind them and integrates them into their moral and ethical framework. This balance between external practice and internal wisdom leads to genuine peace and harmony, both within the self and within society. -/- The Same Principle in Education and Leadership -/- The balance between structure and personal growth is not limited to spirituality—it applies to education, leadership, and other aspects of life. In education, structured learning systems provide knowledge, but true understanding comes when students actively engage with ideas, think critically, and apply what they learn. Memorizing facts alone is not enough; education must encourage independent thought, creativity, and lifelong learning. -/- Similarly, in leadership, rules, policies, and traditions offer stability and order, but effective leaders must also adapt, think critically, and connect with people on a deeper level. A leader who follows rigid traditions without personal insight may fail to address new challenges, while a leader who focuses solely on personal instincts without structure may create instability. The most effective leadership balances institutional wisdom with individual growth and adaptability. -/- Achieving a Harmonious Balance -/- To create a world of true harmony, both on a spiritual and societal level, we must integrate the benefits of structured rituals and personal growth. Rituals offer stability, shared values, and tradition, while personal growth ensures that these traditions remain meaningful, relevant, and adaptable. -/- When religious practices, education, and leadership embrace both structured learning and independent wisdom, individuals and societies can thrive. The challenge is not choosing between ritual and personal growth but finding the right balance where both reinforce each other. A world that understands and applies this principle will be more peaceful, resilient, and enlightened. -/- . (shrink)

Ever since Chomsky, language has become the paradigmatic example of an innate capacity. Infants of only a few months old are aware of the phonetic structure of their mother tongue, such as stress-patterns and phonemes. They can already discriminate words from non-words and acquire a feel for the grammatical structure months before they voice their first word. Language reliably develops not only in the face of poor linguistic input, but even without it. In recent years, several scholars have extended this (...) uncontroversial view into the stronger claim that natural language is a human-specific adaptation. As I shall point out, this position is more problematic because of a lack of conceptual clarity over what human-specific cognitive adaptations are, and how they relate to modularity, the notion that mental phenomena arise from several domain-specific cognitive structures. The main aim of this paper is not to discuss whether or not language is an adaptation, but rather, to examine the concept of modularity with respect to
the evolution and development of natural language.
. (shrink)

Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of affection in (...) terms of instinctive intentionality and a passive experience of desire aimed at satisfaction and enjoyment. This paper will show that the theory of affection and the theory of instincts in Husserl are really one and the same, differing only in the superior theoretical apparatus with which Husserl treats the phenomenon in his more considered theory of the instincts. I demonstrate the connection between the two theories by showing how what he generically calls “affection” in earlier texts is the same phenomenon he calls “curiosity” in later texts. The connection is further supported by the way curiosity does the same work as affection in its function within Husserl’s theory of association, serving as the basic connective tissue linking diverse experiences. In closing, I deal with the problem of how to integrate the experience of the body into the theory of instincts, displaying in another way how Husserl improves his theory of affection by making it more concrete when he recasts it as a theory of instincts. (shrink)

We all find ourselves worrying at one point or another, and we have an intuitive sense of what is communicated by phrases such as ‘I’m worried about this’ or ‘I can’t stop worrying about that’. Despite worry’s ubiquity, however, it is not altogether clear what exactly worrying is, or why it is we worry. And, surprisingly, there has been no dedicated philosophical account given of the nature of worry specifically, although there is a body of psychological literature concerned with (...) it as well as a recent insurgence of philosophical literature concerned with the nature of anxiety. My aim in this paper, therefore, is to provide such an account. I here provide an account of the nature of worry.On the view I develop, worry is to be understood as a form of affectively motivated cognition. More specifically, I argue that worrying is a cognitive activity constituted by our engagement with forms of practical or epistemic reasoning, supplemented by imaginative engagement and motivated by anxiety. I develop this view primarily by marrying together considerations from the psychological literature on worry and the philosophical literature on anxiety. With this characterization in place, I then go on to make some novel claims about why exactly it is that we worry. The upshot should be an account of worry that addresses the questions of what it is and why we do it. (shrink)