The fundamental differences between the suburbs and the city centre that I would like to point out concern the pace of life and the intensity of urban development. Certainly, these differences are not absolute but are rather relative, as they are defined in relation to the surrounding neighbourhood that serves as a reference for self‑determination. A suburb has some small‑town traits, but its close location to the city prevents it from becoming a local centre. The same concerns (...) the architecture whose intensity is, after all, a consequence of the increasing intensity in other aspects of life, the differentiationof sources of people’s income, the demand for services, trade contacts, etc. Its incompleteness, imperfection, slower pace and focus on anunattained and unattainable ideal can make one see in the suburb as a theoretically extremely promising area. Indeed, its promise lies in this aspect of failure, incompleteness and fragmentation — which is long lasting and relatively permanent. Many traits of suburban architecture are conservative; whereas others, such as its impermanence and improvisational qualities, are experimental and are characterised by an almost guerrilla‑like aspect. However, present‑day advanced postmodern thinking at times achieves an ability to take contradictory spatial, visual, artistic and functional characteristics and, through a theoretical analysis, make them into a complex ‘difficult whole’. Here, the combination itself is probably not so much harmonious but rather contains certain internal tensions, imbalances and longings of one opposite towards another. Anyway, this combination does take place and — in line with the direction of many diagnoses of contemporaneity — instead of creating abstract constructs, we must register the facts and try to conceptualise them. (shrink)

The contemporary world is characterised by the pervasive presence of digital technologies that play a part in almost every aspect of our life. An urgent and much-debated issue consists in evaluating the repercussions of these technologies on our human condition. In this paper, I tackle this issue from the standpoint of Husserlian phenomenology. I argue that phenomenology offers a contribution to our understanding of the implications of digital technologies, in the light of its analysis of the essential structures of (...) human experience, and especially of its corporeal grounding. In the light of this analysis, it is possible to investigate the ways in which these essential structures are affected by digital technologies. In particular, it is possible to highlight the ways in which some digital technologies involve a process of disembodiment or simply a superficial embodiment of experience. (shrink)

This Special Issue is dedicated to building a bridge between different disciplines concerned in the investigation of the qualitative dimension of experience and reality. The two main objectives of the Issue can be summarized as follows: 1) to elucidate the need for a revision of categories to account for the qualitative dimension in various disciplines (that include, for example, the cognitive sciences, neurosciences, biology, linguistics, informatics, artificial intelligence, robotics, newly emerging computer technologies) in order to develop an ontology that can (...) better account for the qualitative, dynamic and relational aspects of different domains of reality; 2) to explore the implications of the enactivist view for a relational and ecological account of the qualitative dimensions of life and cognition. (shrink)

During the second half of 20th century, with work demands increasingly encroaching on family and personal time at a faster pace, employers acknowledged the need of work-life balance programmes to facilitate employees maintain a healthy balance between the conflicting demands of their work and personal life. Availability of work-life balance facilities to employees witnessed a phenomenal growth between the late eighties of the 20th century and early years of the 21st century. This growth has been abruptly (...) interrupted by the current economic downturn. Increasing numbers of organisations, in the name of cost cutting, have either curtailed work-life balance facilities or are contemplating to do the same. This paper analyses the emergence of work-life balance discourse, from the days of early communal living till the present day theories, and presents a macro level model of work-life balance. Further, a detailed analysis of proven and anticipated benefits of work-life balance is presented to justify the need of work-life balance initiatives at organisational level during the present economic downturn. (shrink)

Factors influencing work-life balance are evolving at a very fast pace, thus creating a fecund ground for innovative work-life balance tools and techniques. The increasing significance of expatriates in the global workforce necessitates a targeted set of work-life balance initiatives to help expatriate workers contribute more effectively in the competitive work environment. Health and recreation are the two important life spheres which play a very important role in success or failure of an expatriate assignment. While (...) work-life balance researches are being conducted globally in plenty, yet research on expatriate adjustment and expatriate work-life balance is still in its nascent stage especially in an expatriate dominated work environment in the Gulf Cooperation Council (GCC) countries. This research paper investigates the health and recreation spheres of expatriate academicians working in private higher education institutes in Bahrain, Oman and the UAE. The research paper illustrates and evaluates the health and recreation spheres in relation to the demographic factors of the respondents and suggests ways to improve work-life balance of expatriate employees. (shrink)

Looking to Scripture through the eyes of contemporary medical experience, I analyze the meaning of the criteria used for determining death, specifically in the light of Jesus’ final moments and the resurrection of the Shunammite’s son in 2 Kings, chapter 4. I argue that four theses are consistent with, and informed by, these passages that can help guide Christian belief and decision-making about how death is determined in the clinical context: (1) death is neither permanent nor irreversible; (2) something like (...) the “brain dead” state is, at best, a confounding state that requires one to “pace and pray” or let go; (3) that the case for determining death by neurologic criteria depends on the “working togetherness” of the body's parts for the sake of impacting its environment; and (4) that the practice of neurologically-based death determination is a response to the problem of disaggregation of the human form into its organ systems that modern critical care medicine makes possible. I end with advice about how Christians might approach the debates over the law and practice even if they cannot come to a consensus. (shrink)

In what respects is Western civilization superior or inferior to its rivals? In raising this question we are addressing a particularly strong form of the problem of relativism. For in order to compare civilizations one with another we would need to be in possession of a framework that is neutral and objective, a framework based on principles of evaluation which would be acceptable, in principle, to all human beings. Morality will surely provide one axis of such a framework (and we (...) note in passing that believers in Islam might quite reasonably claim that their fellow-believers are characteristically more moral than are many in the West). Criteria such as material wellbeing, too, will need to play a role, as also will happiness or pleasure (and again we note that it is not clear a priori that there is more happiness in the West than there is among the citizens of other civilizations). Since, however, these axes of evaluation do not run in tandem, we cannot expect to be able to formulate some single criterion which would enable us to rank civilizations in a simple unilinear order. Even happiness (pace some proponents of the utilitarian philosophy) comes in different types, and to count in the civilization stakes the happiness involved would presumably need to be of the right kind. Thus it is not clear that happiness derived from, say, taking drugs or torturing small animals is going to be able to count in favor of a civilization as much as, say, happiness derived from reading poetry or planting corn. Hence, for these and other reasons, we will have to deal with a multidimensional framework, in which some civilizations may excel along some axes but do badly on others. A further problem turns on the fact that there is no such relation as better than. Rather, when A is better than B then this is always in some respect C. Yet even when we compare one thing with another in some given respect we are not always dealing with a simple linear order. This is because the relation ‘being better than in respect C’ is not in every case transitive.. (shrink)

Given the wide the range of legally available options for end-of-life care in recent decades: from aggressive, even experimental, treatment to active euthanasia, our ethical analysis struggles to keep pace with technology and law. In this essay I show that the principle of double effect (PDE) remains, and will continue to be, a useful tool for ethical analysis of end-of-life care. According to PDE, an agent may ethically perform an act that s/he foresees will have a significant (...) bad effect (e.g., death) in addition to a good effect (e.g., pain relief) only if s/he does not intend the bad effect, the act is not bad for reasons other than its causing the bad effect, and there is a proportionately serious reason to act. Following a brief explanation of PDE and preliminary considerations in favor of counting death as a bad effect, I analyze several end-of-life options in terms of the principle. I begin with those that enjoy significant consensus among proponents of PDE: active euthanasia, “passive euthanasia,” and palliative care. Then I consider the less-straightforward cases of drug provision, refusing food and water, and terminal sedation, arguing that participation in such actions is justifiable via PDE only under very limited conditions. (shrink)

Epidemics are situations that ruin the functioning of the social due to their characteristics concerning the disruption of the usual pace of daily life and reshaping of human actions and social encounters. In terms of its impact, the Covid-19 global epidemic has brought about changes in a series of daily life practices, from business and working life to public encounters, from education and health services to human relations, public encounters and the organization of the society on (...) a time-space scale, based on repetition. Everyday life is directly related to the establishment of the society depending on the repeatability of day-to-day activities as a routine of social relations and public encounters on a certain time-space scale. This study discusses how the society, which became possible as a result of the repetitive structuring of human actions with the Covid-19 epidemic, has transformed through new routines, new habits, new time-space practices and new public encounters. (shrink)

THE IMMORTAL FLY: ETERNAL WHISPERS. WHO IS SHE? Author: Rituparna Ray Chaudhuri. Hello, Recently my book named, ‘The Immortal Fly: Eternal Whispers : Based On True Events of a Family' been published from Partridge (USA) In Association with Penguin Random House (UK) and achieved a separate Google identity. -/- As being # the author of the book, I thought to define self in the book what is definition of 'Depression'. I wanted to explain self in many ways, but the best (...) quotation appeared to me : “My life will end someday, but it will end at my convenience.’’ -/- ***** I am missing "her". By now, years passed without 'her' . Even though, unlike before, everything is becoming to be more scattered, gloomy and desolate. She is no-where whom I share my feelings. Even now, when I do close my eyes, I can visualize the same that I had left years since on 7th February, 2019 at 8.20 A.M. in the hospital struggling a continuous period of fifty days : on the fifty one day, my father said, ”The End of our Fifty Years relationship has been completed with the Fifty Days”….’Whoever’ she was to others , but she is our legend…To me, she is ‘My Ma’. -/- The story could begin, 'I failed preciously on success of my life.' Simplicity, Innocence, Belief, Faith and Personality met unknowingly with filthy waves skillfully immersed in Betray, Sorcery, Jealousy, Greediness, Revenge, Lie... ‘’ ******* The Daughter writes, “I had asked Ma many times, but her ‘impenetrable personality’ and dynamic words to everyone with a tinge of smile as reflected on her face, she was reluctant to continue her conversation with me. I had thought, hence, I must not be indefinite on my spoken words. Who shall I blame!” Based on true story of a family came from South Calcutta (India) to a suburb, on staying at home of the Daughter’s maternal grandmother’s house, this book reveals in facts and true events how Destiny had unknowingly ‘further’ played an abominable role to Fate of The Daughter, when eventually one day on 7th February, 2019 everything was finished within 8.20A.M. The Daughter is, therefore, left alone on terrestrial with immortal words as written in her Diary, ‘Eternal Whispers’: “My words to self that I am to fulfill my Ma’s - wish. ’’ ‘’ -/- • Keywords: 1. Diary and True Events 2. The Chaotic Society 3. Fatality 4. Of A-Family 5. Science , Philosophy and Literature 6. Severe Depression 7. Medical Journey. -/- The Alternative Title of the Book: The Greatest Mistake or Fortune:: The book is mainly carrying with intense words of a journey of the relationship between a Mother with her Daughter has left readers in an abrupt situation where ,perhaps, I can define "Man is the innocent creature with 'his' personality under circumstances..." -/- . (shrink)

The article presents the reasons for which the issue of providing housing to low-income citizens has been a real challenge in Addis Ababa during the recent years and will continue to be, given that its population is growing extremely fast. It examines the tensions between the universal aspirations and the local realities in the case of some of Ethiopia’s most ambitious mass pro-poor housing schemes, such as the “Addis Ababa Grand Housing Program” (AAGHP), which was launched in 2004 and was (...) integrated in the “Integrated Housing Development Program” (IHDP) in 2006. The article argues that the quotidian practices of communities and their socio-economic and cultural characteristics are related to the spatial attributes of co-housing practices. Drawing upon the idea that there is a mutual correspondence between social and spatial structures, it places particular emphasis on the analysis of the IHDP and aims to show that to shape strategies that take into account the social and cultural aspects of daily life of the poor citizens of Addis Ababa, it is pivotal to invite them to take part in the decision-making processes regarding their resettlement. Departing from the fact that a large percentage of the housing supply in Addis Ababa consists of informal unplanned housing, the article also compares the commoning practices in kebele houses and condominium units. The former refers to the legal informal housing units owned by the government and rented to their dwellers, whereas the latter concerns the housing blocks built in the framework of the IHDP for the resettlement of the kebele dwellers. The article analyzes these processes of resettlement, shedding light of the fact that kebele houses were located at the inner city, whereas the condominiums are located in the suburbs. Despite the fact that the living conditions in the condominium units are of a much higher quality than those in the kebele houses, their design underestimated or even neglected the role of the commoning practices. The article highlights the advantages of commoning practices in architecture and urban planning, and how the implementation of participation-oriented solutions can respond to the difficulties of providing housing. It argues that understanding the significance of the endeavors that take into account the opinions of dwellers during the phase of decision-making goes hand in hand with considering commoning practices as a source of architecture and urban planning frameworks for low-cost housing in this specific context. The key argument of the article is that urban planning and architecture solutions in Addis Ababa should be based on the principles of the so-called “negotiated planning” approach, which implies a close analysis of the interconnections between planning, infrastructure, and land. (shrink)

The Second World War and its associated political events of a national and global scale brought new circumstances, which was considerably influenced the development processes of Tehran. During World War II, Iran hoped that Washington would keep Britain and the Soviet Union from seizing control of the country’s oil fields. In 1951 and 1952 Truman worked with Iranian Prime Minister, though unsuccessfully, to regain some of those lost oil rights for Iran. By the late 1950s and President Kennedy’s presidency, he (...) used aid as leverage for social reform. During the early years of 1960s, the Kennedy Administration was urging its allies in the third world to carry out necessary reforms in order to prevent popular discontent and enhance the dominant ideology of ‘modernism’. In 1968, a major piece of legislation, the Urban Development and Renewal Act, enabled the municipality to implement Tehran’s Comprehensive Plan (TCP 1968), which integrated all the elements of a 1960s’ American city such as the separation of functions, highways, suburbs, shopping centers and housing area. The export of these American cities principles can only be understood from the background of the Cold War period, in which the east and west were both competing for cultural colonization of Middle Eastern strategically important cities like Tehran. During this period, the new developments supported by the oil boom of 1970s, were built in different forms to constitute an expanding metropolis. In 1974, the second “International Congress of Architecture” with the theme of “Toward a Quality of Life” held at Persepolis and brought together all leading world architects and planners to review Iran’s progress in its professional response to the challenges posed by increasing oil revenues. This research aims to represent the export of planning as a political means of cultural colonization of the Third World during the cold war period. (shrink)

Abstract: Reflecting on the practice of being a Spinoza scholar and Spinozist in Trump's Pandemic America, I argue that we can find consolation in Spinoza's insistent norm -- to understand rather than to blame, to banish free will as explanans so we can fully understand the explanandum. Just as Boethius reflected on human misunderstanding of luck, so Spinoza teaches that we need, in moments of despair, to look not to superstition, but to the recognition of the causal forces that yield (...) our triumphs and failures, and to understand them. While we are unmoored in the chaos of Trump's America, in the joyful expression of popular emancipatory power in the Black Lives Matters mass demonstrations and marches through American cities and suburbs, and the nightly horror of demonstrators murdered by police, I reach back to another moment of chaos with liberatory and nightmarish potential -- the years just after the U.S. Civil War described in Leaves of Grass. We can find Spinozist moments in Whitman's poem and philosophical memoir -- a kind of American Spinozism. As he travels among the horrors and the new possibilities of American life, Whitman insists on seeing and feeling the world as it is -- terrible, wonderful, in all its fleshy imperfection, while finding hope in these same flawed particulars. In 2020, Trump's America, Spinoza and Spinozism are not just relevant, are not just consolations in the Boethian sense, but they are essential epistemic survival tools for a world quite obviously in motion. (shrink)

Pruss (2016) argues that Christian philosophers should reject Open Futurism, where Open Futurism is the thesis that “there are no true undetermined contingent propositions about the future” (461). First, Pruss argues “on probabilistic grounds that there are some statements about infinite futures that Open Futurism cannot handle” (461). In other words, he argues that either the future is finite or that Open Futurism is false. Next, Pruss argues that since Christians are committed to a belief in everlasting life, they (...) must deny that the future is finite. From here, Pruss concludes that Christians must reject Open Futurism. In practice, Pruss’s argument extends to anyone who endorses everlasting life. In this essay, I respond to Pruss’s argument on behalf of Open Futurism: pace Pruss, the open futurist can consistently believe in everlasting life while also accepting the basic principles of probability theory. (shrink)

The rapid pace of technological advancements offers an essential field of research for a deeper understanding of man’s relationship with artifacts of her design. These artifacts designed by humans can have various mental and physical effects on their users. The human interaction with the artifact is not passive; on the contrary, it exhibits a potential that reveals the inner dispositions of human beings and makes them open to new creations. In this article, we will examine the impact of technology (...) on human life through the dispositional compatibilism perspective of the contemporary philosopher Kadri Vihvelin, arguing for a system of metaphysics in which ontology of properties depend on dispositions. In this context, the emerging phenomenon of dispositional compatibilism opens the door to developing new philosophical ideas for evaluating the concepts of compatibilism and freedom in the context of technology. Thus, it is emphasized that although technological devices shape human life, new and unforeseen powers may emerge due to human-artifact interaction. This article will examine the idea of dispositional compatibilism by specifically considering human interaction with text-based AI applications. The ability of AI to collaborate with human thought patterns is a meaningful example of the observation of dispositional compatibilism. In conclusion, the article aims to address the effects of technology on human freedom by approaching the human-artifact relationship from a dispositional perspective. It also aims to defend the claim that technological artifacts can positively contribute to human freedom from the perspective of dispositional compatibilism. (shrink)

In various documents the view emerges that contemporary biotechnosciences are currently experiencing a scientific revolution: a massive increase of pace, scale and scope. A significant part of the research endeavours involved in this scientific upheaval is devoted to understanding and, if possible, ameliorating humankind: from our genomes up to our bodies and brains. New developments in contemporary technosciences, such as synthetic biology and other genomics and “post-genomics” fields, tend to blur the distinctions between prevention, therapy and enhancement. An important (...) dimension of this development is “biomimesis”: i.e. the tendency of novel technologies and materials to mimic or plagiarize nature on a molecular and microscopic level in order to optimise prospects for the embedding of technological artefacts in natural systems such as human bodies and brains. In this paper, these developments are read and assessed from a psychoanalytical perspective. Three key concepts from psychoanalysis are used to come to terms with what is happening in research laboratories today. After assessing the general profile of the current revolution in this manner, I will focus on a particular case study, a line of research that may serve as exemplification of the vicissitudes of contemporary technosciences, namely viral biomaterials. Viral life forms can be genetically modified (their genomes can be rewritten) in such a manner that they may be inserted in human bodies in order to produce substances at specific sites such as hormones (testosterone), neurotransmitters (dopamine), enzymes (insulin) or bone and muscle tissue. Notably, certain target groups such as top athletes, soldiers or patients suffering from degenerative diseases may become the pioneers serving as research subjects for novel applications. The same technologies can be used for various purposes ranging from therapy up to prevention and enhancement. (shrink)

This updated essay expands on the author's analysis of the complex social and psychological reasons for the inadequate response to the climate emergency. Recent reports by climate scientists quoted in the article suggest that the pace of climate change has already reached the point of irreversibility, triggering multiple tipping points with catastrophic implications for the future of life on this planet. Yet climate change denial, which as the author explains, takes many forms itself, both aggressive and passive, remains (...) common at all levels of human society, hindering effective action. Nevertheless, citing the growing number of legal cases being brought against both fossil fuel industries and state governments for not taking sufficient and verifiable measures for dealing with the crisis, the author finds positive signs that justice may be finally catching up with the culpable parties in both sectors. (shrink)

In the first months of the COVID-19 pandemic, we created and implemented from November 2020 to February 2021 a monthly educational pilot program of philosophical management of stress based on Science, Humanism and Epicurean Pragmatism, which was offered to employees of 26 municipalities in the Prefecture of Attica, Greece. The program named “Philosophical Distress Management Operation System” (Philo.Di.M.O.S.) is novel and unique in its kind, as it combines a certain Greek philosophical tradition (Epicurean) that concurs with modern scientific knowledge. The (...) program was designed to be implemented in a period of crisis; therefore, it used a fast-paced, easy to learn and practice philosophical approach to stress management, based on cognitive psychotherapy. The philosophical approach to stress management has the advantage that it can be offered to most people, regardless of age and educational level. The pilot program was effective in achieving its objectives, shown by statistical comparisons of the trainees’ responses to anonymous questionnaires before and after the month-long training. The successful Philo.Di.M.O.S. program, thus, based on a solid scientific and philosophical basis, offers a paradigm of stress management during crises and could be useful in Greece and internationally. (shrink)

Attitudes towards elder people in society depend on the pace of its technological and economical development. Fast changes not only encourage discrimination on the ground of age but also blur the perception of both individual and collective benefits from the extension of life length. This article emphasizes the necessity of finding new ideas of elders’ active social participation. Furthermore it points out the conceptions of creating city areas that favor development and integration of all age groups. It underlines (...) the significance of older generations in process of sustaining cultural continuity in information and knowledge societies by contrasting those ideas with the wisdom society project. ** Ocena obecności ludzi starych w społeczeństwie zależy od tempa rozwoju technologicznego i gospodarczego. Szybkie zmiany sprzyjaj¸a} dyskryminacji ze wzglȩdu na wiek oraz przyczyniaj¸a} siȩ do niedostrzegania jednostkowych i zbiorowych korzyści płyn¸a}cych ze wzrostu długości życia ludzkiego. Artykuł zwraca uwagȩ na niezbȩdność poszukiwania pomysłów aktywnego uczestnictwa seniorów w życiu społecznym, jak też przybliża koncepcjȩ kreowania przestrzeni miejskich sprzyjaj¸a}cych rozwojowi i integracji wszystkich grup wiekowych. Praca podkreśla znaczenie starszego pokolenia w procesie utrzymania ci¸agłości kulturowej w społeczeństwach informacyjnych i społeczeństwach wiedzy poprzez przeciwstawienie tych idei projektowi społeczeństwa m¸adrości. (shrink)

[ https://plus.google.com/108060242686103906748/posts/cwvdB6mK3J6 ]"As Literature germinates within me, my words are-“Literature is something, that I need to be acclaimed for, I need to know more...it’s my life that has given me birth, my way of thoughts that I am visualizing in the perspective of all dimensions, my frailties, my faults...my every comprehensive discussion even after my death, my spiritualism, my haunting towards the ecology of the cosmic world, and the way that I have brought up at my elbows to enhance (...) myself more in the bloom of dissolved doomed tragedy of a human life! It is indeed ravenous…but we the beings to run through this midst of life, as I need to pace up with at every inception and the idealistic phenomenal moments…!”. . (http://philpapers.org/profile/112741.). (shrink)

Change is omnipotent, differentialism is omnipresent. Philosophy rigorously interrogates perceived realities, employing a disciplined methodology to address the fundamental exis- tential questions: the essence of existence, its underlying reasons, and the processes that sustain it. This exploratory approach, a natural human tendency evident across life stages, has profoundly influenced the development of theories across various disciplines, reshaping our worldview and altering historical narratives. Yet, this iterative process of thought and cognition often culminates in deeply entrenched beliefs, accepted without critical (...) scrutiny and justified by ‘rational methodologies.’ Recognizing these biases, philosophers have histor- ically devised strategies to confront and mitigate such preconceptions. Despite these efforts, the discourse often remains anchored in a self-referential historical context, necessitating a paradigm shift to accommodate the accelerating pace of change. -/- This thesis employs descriptive and normative methods to scrutinize the rational processes of perception, cognition, and action. I introduce the differential framework, a robust construct that encapsulates this cyclical process of sense-making. This framework uses pre-existing understandings as a basis to articulate new perspectives on the evolving world. The dis- course is particularly relevant to the philosophy of mind, information, and ethics, especially as we confront the profound implications of AI and transhumanism. Rapid advancements in these fields challenge our traditional methods and demand adaptive responses, urging a reevaluation of our ethical frameworks and cognitive models in light of emerging realities. This work seeks to bridge the gap between classical philosophical inquiry and the urgent questions posed by the next steps in human evolution, emphasizing the necessity of inte- grating technology with humanity in a way that respects and enhances fundamental human values. (shrink)

Is it possible to compare civilizations one with another? Is it possible, in other words, to construct some neutral and objective framework in terms of which we could establish in what respects one civilization might deserve to be ranked more highly than its competitors? Morality will surely provide one axis of such a framework (and we note in passing that believers in Islam might quite reasonably claim that their fellow-believers are characteristically more moral than are many in the West). Criteria (...) such as material well-being will need to play a role, too, as also will happiness or pleasure (and again we note that it is not clear a priori that there is more happiness in the West than there is in other civilizations). But even happiness (pace some proponents of the utilitarian philosophy) comes in different types, and to count in the civilization stakes the happiness involved would presumably need to be of the right kind. We explore what this might mean in terms of the idea of a self-chosen life plan. (shrink)

From the temporal perspective, this article examines shifts in the productionof sociological knowledge. It identifies two kinds of rhythms of sociology: 1) that of sociological standpoints and techniques of investigation and 2) that of contemporary academic life and culture. The article begins by discussing some of the existing research strategies designed to "chase"high-speed society. Some, predominantly methodological, currents are explored and contrasted with the "slow" instruments of sociological analysis composed of different, yet complementary, modes of inquiry. Against this background, (...) the article stresses that it is through the tension between fast and slow modes of inquiry that sociology reproduces itself. The subsequent part explores the subjective temporal experience in contemporary academia. It is argued that increasing administration and auditing of intellectual work significantly coshapes sociological knowledge production not only by requiring academics to work faster due to an increasing volume of tasks, but also by normalizing time-pressure.The article concludes by considering the problem as to whether the increasing pace of contemporary academic life has detrimental consequences for the more organic reproductive rhythms of sociology. (shrink)

In what respects is Western civilization superior or inferior to its rivals? In raising this question we are addressing a particularly strong form of the problem of relativism. For in order to compare civilizations one with another we would need to be in possession of a framework based on principles of evaluation which would be acceptable, in principle, to all human beings. Morality will surely provide one axis of such a framework (and we note in passing that believers in Islam (...) might quite reasonably claim that their fellow-believers are characteristically more moral than are many in the West). Criteria such as material wellbeing, too, will need to play a role, as also will happiness or pleasure. Even happiness (pace some proponents of the utilitarian philosophy) comes in different types, and to count in the civilization stakes the happiness involved would presumably need to be of the right kind. We propose a specification for what this ‘right kind’ of happiness might be. (shrink)

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

-/- The Path to a Type III Civilization: The Future of Humanity in the Kardashev Scale -/- The Kardashev scale, formulated by Russian astrophysicist Nikolai Kardashev in 1964, is a theoretical framework used to measure the technological advancement of civilizations based on their energy consumption capabilities. The scale categorizes civilizations into three types: Type I, Type II, and Type III, with each level representing a civilization’s ability to harness and control energy at increasing scales—planetary, stellar, and galactic, respectively. As humanity (...) stands on the precipice of major technological advancements, the question arises: how long will it take us to reach a Type III civilization? To explore this, we must examine the current state of human progress, the technological leaps required, and the challenges that may shape our future. -/- The Current State: Humanity’s Struggle Toward Type I -/- At present, humanity resides at approximately 0.7 on the Kardashev scale. This means that while we are capable of harnessing significant energy from our planet (such as through fossil fuels, nuclear power, and renewable resources), we have yet to fully control all the energy available to us on Earth. This transition from our current state to Type I, the stage where we can manage all of Earth’s resources and energy, is a monumental task that requires us to shift towards more sustainable energy sources, avoid environmental degradation, and overcome challenges such as poverty and inequality. -/- Optimistic projections suggest that humanity could reach Type I within the next 100 to 200 years, provided we make substantial progress in renewable energy technologies, space exploration, and societal cooperation. This leap, while significant, is merely the beginning of a much longer journey. Once we reach Type I, we will have to evolve into a Type II civilization, one capable of harnessing the energy of its own star. -/- The Leap to Type II: Mastering Stellar Energy -/- A Type II civilization is defined as one that can control the energy output of its entire star. The most well-known theoretical concept for achieving this is the Dyson Sphere, a hypothetical structure that could surround a star and capture its energy for use by an advanced civilization. Moving from Type I to Type II will require breakthroughs in engineering, energy storage, and space exploration that we have yet to achieve. Additionally, humanity will need to solve the problems of interstellar travel, long-term sustainability, and the colonization of other planets or moons. -/- Reaching Type II would likely take humanity several hundred thousand to several million years, depending on the pace of technological innovation and space exploration. Key challenges include overcoming the enormous distances between stars, building megastructures like Dyson Spheres, and ensuring the survival of humanity while expanding across multiple solar systems. While Type II remains a far-off goal, some futurists argue that we may be able to take small steps toward this stage as we develop space-faring technologies. -/- The Ultimate Goal: Type III Civilization -/- A Type III civilization represents the pinnacle of energy control—one that can harness and utilize the energy of an entire galaxy. This level of technological sophistication would require humanity to master not only stellar energy but also galactic-scale power systems. Achieving this would involve interstellar travel, the colonization of distant star systems, and possibly the creation of entirely new forms of life and governance. The shift from Type II to Type III is, without a doubt, the most profound leap on the Kardashev scale, involving technologies and energy sources far beyond our current understanding. -/- Reaching Type III would require an incredibly long period, with estimates ranging from several million to hundreds of millions of years, depending on how quickly humanity advances technologically and whether we overcome the existential threats that could potentially derail our progress. To reach this level, we would need to perfect not only energy control but also technologies that allow us to manipulate space-time, develop advanced artificial intelligence, and perhaps even overcome the limitations of biology itself. -/- The Challenges Along the Way -/- While the potential for reaching a Type III civilization is tantalizing, humanity faces numerous obstacles along the way. Environmental degradation, climate change, and resource scarcity are significant barriers that could slow our progress or even cause civilization-wide setbacks. Additionally, political, social, and economic challenges—such as warfare, inequality, and the potential for catastrophic global conflicts—could delay or prevent the development of the technologies needed for such an advanced civilization. -/- Technological breakthroughs, such as fusion energy, quantum computing, and space colonization, will be crucial in overcoming these obstacles. However, it is not guaranteed that humanity will make these advancements in time, and there is always the possibility of existential threats that could set back our progress. The delicate balance between technological development and environmental sustainability will be key to ensuring humanity’s survival and its eventual ascension to higher Kardashev scale levels. -/- Optimistic and Pessimistic Scenarios -/- The timeline for reaching Type III depends heavily on the trajectory humanity chooses to follow. In an optimistic scenario, where we successfully manage our resources, collaborate across borders, and focus on sustainable technologies, humanity could make significant strides in the next few centuries and millennia. If we manage to overcome our current environmental and geopolitical crises, a Type II civilization could emerge within a few hundred thousand years, followed by Type III within a few million years. -/- However, in a more pessimistic scenario, where global conflicts, environmental disasters, and technological stagnation slow our progress, humanity could struggle to reach Type I, let alone Type III. Such setbacks could delay our progress for millions of years, if not indefinitely. -/- Conclusion: The Infinite Horizon -/- Ultimately, the journey toward a Type III civilization is a long, uncertain, and challenging one. While humanity has the potential to reach this advanced state, the path is fraught with obstacles, both natural and self-inflicted. It could take anywhere from several million to hundreds of millions of years to achieve a Type III civilization, depending on how quickly we resolve global issues, develop space technologies, and master energy control. -/- The Kardashev scale provides a fascinating framework for imagining humanity’s future, but it also serves as a reminder that technological advancement is not linear. The fate of humanity is intertwined with the choices we make today, and our ability to harness the energy of the future will depend on how we navigate the challenges and opportunities of the present. Only time will tell if we can rise to the monumental challenge of becoming a Type III civilization, but it is clear that our journey is only beginning. -/- . (shrink)

Green buildings are an integral part of the solution to the environmental challenges facing the planet. Today we use the equivalent of 1.5 Earths to meet the resource needs of everyday life and absorb the resulting wastes. This measure of our planet’s carrying capacity means that it takes Earth 18 months to regenerate what is used in only 12 months. If current trends continue, estimates suggest, by the year 2030 we will need the equivalent of two planets. Turning resources (...) into waste faster than they can be regenerated puts the planet into ecological overshoot, a clearly unsustainable condition that we all must address. The forces driving this situation are numerous. Human population has increased exponentially in the past 60 years, from about 2.5 billion in 1950 to more than 7 billion todays. Our linear use of resources, treating outputs as waste, is responsible for the toxins that are accumulating in the atmosphere, in water, and on the ground. This pattern of extraction, use, and disposal has hastened depletion of finite supplies of non-renewable energy, water, and materials and is accelerating the pace of our greatest problem—climate change. (shrink)

The Holistic Governance Model (HGM): A Blueprint for the Future -/- Introduction -/- Governments today face increasing challenges, from economic instability and climate change to corruption and social inequality. No single government system has fully solved these issues, but by integrating the best aspects of existing models, we can create an optimal governance system. -/- The Holistic Governance Model (HGM) is a hybrid system that combines elements from Social Democracy, Technocracy, Semi-Direct Democracy, China’s Whole-Process People’s Democracy, and the Modified Westminster (...) System. It leverages AI-driven policy-making, technocratic expertise, direct citizen participation, and long-term national planning to create a balanced, efficient, and just government system. -/- 1. Core Foundations of the Holistic Governance Model -/- The HGM is built on six fundamental pillars, ensuring that governance is efficient, democratic, and sustainable. -/- 1.1. Economic System: A Hybrid of Capitalism and State Planning -/- Inspired by: Singapore (Technocracy), China (State-Controlled Development), Nordic Model (Social Welfare), and Switzerland (Financial Stability) ✅ Key Industries Under State Control: The government regulates healthcare, energy, and transportation while allowing free-market innovation. ✅ Smart Capitalism: Entrepreneurs and businesses thrive, but AI-driven economic planning ensures fair wealth distribution. ✅ Universal Basic Assets (UBA): Instead of universal basic income (UBI), citizens receive free housing, education, and healthcare, ensuring financial security. ✅ AI-Assisted Economy: AI predicts recessions, optimizes budgets, and prevents financial crises. -/- 1.2. Political System: A Dynamic Semi-Direct Democracy -/- Inspired by: Switzerland (Direct Democracy), Westminster System (Parliament), and Singapore (Meritocratic Leadership) ✅ Two-Tier Voting System: -/- General Elections: Citizens vote for representatives every 4-5 years. -/- National Referendums: Citizens directly vote on major policies twice a year. ✅ Technocratic Advisory Board (TAB): A non-political panel of scientists, economists, and AI experts advises the government. ✅ Decentralized Local Governance: Cities and regions have autonomy while aligning with national laws. -/- 1.3. Education & Human Development: AI-Powered Lifelong Learning -/- Inspired by: Nordic Model (Free Education), Singapore (STEM Focus), and China (AI Integration) ✅ Free Public Education for Life: Every citizen has access to continuous learning, including college and skill retraining. ✅ AI-Based Personalized Learning: Students use AI tutors that adapt to their learning pace. ✅ Ethics & Critical Thinking Curriculum: Courses in philosophy, logic, and decision-making prevent misinformation and ignorance. -/- 1.4. Healthcare & Social Welfare: AI-Driven Preventive Medicine -/- Inspired by: Nordic Model (Universal Healthcare), Singapore (Tech-Driven Healthcare), and China (Mass Coverage) ✅ Government-Funded Universal Healthcare: Citizens receive free basic healthcare, with private options available. ✅ AI & Robotics in Medicine: AI diagnoses diseases early, reducing medical costs. ✅ Preventive Healthcare Policy: Citizens receive incentives for maintaining good health (fitness programs, nutrition plans). -/- 1.5. Environmental & Energy Policies: The Green Industrial Revolution -/- Inspired by: China (Renewable Energy Expansion), Nordic Model (Sustainability Laws), and Singapore (Urban Planning) ✅ Mandatory Green Technology Adoption: Businesses must comply with strict eco-friendly policies. ✅ Carbon Credit Economy: Citizens and companies earn rewards for reducing carbon footprints. ✅ 100% Renewable Energy by 2050: The government funds solar, wind, and AI-optimized energy grids. -/- 1.6. Law & Order: AI-Governed Justice & Anti-Corruption Measures -/- Inspired by: Switzerland (Independent Judiciary), Singapore (Strict Law Enforcement), and China (AI in Governance) ✅ AI-Assisted Judiciary: AI helps judges analyze case laws for fair, unbiased rulings. ✅ Zero-Corruption Policy: Public officials caught in corruption face lifetime bans from government service. ✅ Balanced Civil Rights & Security: -/- Freedom of Speech: Citizens can express opinions, but disinformation is regulated. -/- AI Surveillance for Security: AI prevents crime while protecting privacy. -/- 2. Government Structure of HGM -/- 2.1. Executive Branch: The President, Prime Minister, and Technocrats -/- President (Elected by Public Vote) → Oversees national policies and international relations. -/- Prime Minister (Elected by Parliament) → Manages daily governance. -/- Technocratic Economic Council → Expert-led economic planning. -/- AI-Assisted Policy Bureau → Uses AI for healthcare, infrastructure, and environmental policies. -/- 2.2. Legislative Branch: Semi-Direct Parliament -/- Lower House (Elected Officials) → Creates laws based on citizen participation. -/- Upper House (Experts & Regional Representatives) → Reviews laws for scientific and ethical validity. -/- Referendum System → Citizens directly vote on key national issues. -/- 2.3. Judicial Branch: AI-Assisted Supreme Court -/- Independent Court System → Ensures justice and constitutional balance. -/- AI Legal Analysis → AI helps judges analyze previous cases and evidence. -/- 3. Implementation Strategy: How to Apply HGM Worldwide -/- To implement HGM, a phased approach is needed: -/- Phase 1 (0-5 Years): Research & AI Integration -/- ✅ Establish an HGM Global Research Center to develop AI governance models. ✅ Pilot AI-assisted economic planning in select countries. -/- Phase 2 (5-10 Years): Education & Public Awareness -/- ✅ Introduce HGM-based education systems (critical thinking, AI governance). ✅ Encourage political reforms to adopt hybrid governance models. -/- Phase 3 (10-20 Years): Nationwide Policy Implementation -/- ✅ Countries gradually adopt the HGM framework, with AI monitoring national progress. ✅ Global partnerships for climate change action and digital economy growth. -/- Phase 4 (Beyond 20 Years): Global Standardization -/- ✅ Establish an HGM Alliance for international cooperation. ✅ Implement AI-driven global policies on poverty, sustainability, and digital rights. -/- 4. Why the HGM is the Future of Governance -/- The Holistic Governance Model (HGM) offers the most advanced, efficient, and democratic government system by combining AI governance, citizen participation, economic stability, and social equality. -/- Conclusion: A Government System for the 21st Century -/- The Holistic Governance Model (HGM) combines the best government systems into a single, optimized model. By implementing AI, technocracy, direct democracy, and long-term planning, HGM ensures: ✅ Efficient economic management ✅ Social equality without excessive taxation ✅ Democratic participation with AI-driven transparency ✅ Sustainable environmental policies ✅ Corruption-free governance -/- If adopted globally, HGM could transform human civilization into a more just, advanced, and sustainable society. -/- . (shrink)

Creativity and Intelligence: Emergent Properties of the Brain as a Balancing Mechanism for Overpopulation, Natural Disasters, and Diseases -/- The human brain is an extraordinary organ, capable of producing creativity and intelligence as emergent properties that allow humanity to address complex challenges. These traits are not merely tools for individual survival; they function as collective mechanisms to adapt to large-scale issues that threaten humanity’s balance with the environment. Overpopulation, natural disasters, and the prevalence of diseases and illnesses represent some of (...) the most significant pressures on human societies. Through the brain’s capacity for problem-solving and innovation, humanity has developed strategies to mitigate these challenges and maintain equilibrium within the universal law of balance. -/- The Brain as a Balancing Mechanism -/- At its essence, the brain operates as a dynamic system that processes external stimuli and generates adaptive responses. Creativity and intelligence arise from this system as tools to predict, analyze, and address challenges that disrupt balance. Overpopulation, natural disasters, and diseases disrupt human life on social, economic, and environmental levels, testing the brain’s ability to create solutions. -/- Creativity in Addressing Overpopulation -/- Overpopulation places immense strain on resources, ecosystems, and social structures, often leading to food shortages, environmental degradation, and urban overcrowding. The brain’s creative capacity has allowed humans to develop innovations to address these issues. Urban agriculture, such as vertical farming, is an example of how creativity has transformed food production in densely populated areas, reducing dependence on traditional farmland and conserving resources. Similarly, advancements in renewable energy technologies, such as solar and wind power, reduce the ecological footprint of growing populations, providing sustainable solutions to energy needs. -/- Creativity also plays a critical role in social policies and education. Family planning programs and reproductive health education have empowered individuals, particularly women, to make informed decisions, reducing population growth rates in many regions. These initiatives reflect the brain’s ability to create holistic solutions that align societal needs with the preservation of natural balance. -/- Intelligence in Managing Natural Disasters -/- Natural disasters, unpredictable and often catastrophic, require intelligent strategies to mitigate their impact. Intelligence enables humans to analyze data, predict disasters, and prepare for their consequences. Early warning systems for tsunamis, hurricanes, and earthquakes exemplify this, providing communities with critical time to evacuate and take protective measures. -/- Furthermore, intelligence drives the design of resilient infrastructure that can withstand disasters. For instance, earthquake-resistant buildings and flood mitigation systems demonstrate the brain’s capacity to transform scientific knowledge into practical solutions. These innovations save lives, reduce economic losses, and facilitate faster recovery after disasters, ensuring that human societies maintain their balance despite nature’s unpredictability. -/- Creativity and Intelligence in Combating Diseases and Illnesses -/- Diseases and illnesses have long been among humanity’s greatest challenges, especially in the context of overpopulation, which facilitates the rapid spread of infectious diseases. The brain’s emergent properties of creativity and intelligence have been critical in combating these threats through advancements in medicine, public health, and technology. -/- The development of vaccines, antibiotics, and antiviral drugs highlights humanity’s creative response to disease. For example, the eradication of smallpox and the near-elimination of polio are milestones achieved through creative and intelligent applications of medical science. During the COVID-19 pandemic, intelligence and creativity led to the rapid development of vaccines using mRNA technology, showcasing the brain’s ability to adapt to new challenges at an unprecedented pace. -/- Public health strategies, such as sanitation systems, clean water initiatives, and disease surveillance networks, also reflect the brain’s ability to create systemic solutions. These measures have significantly reduced the burden of communicable diseases, particularly in densely populated areas. Moreover, advancements in artificial intelligence and biotechnology continue to enhance humanity’s ability to detect, prevent, and treat illnesses. -/- The Interplay of Creativity, Intelligence, and Feedback Mechanisms -/- Creativity and intelligence act as feedback mechanisms that enable humans to respond to disruptions while maintaining balance within the universal law of nature. Overpopulation, natural disasters, and diseases disrupt this balance, prompting the brain to generate solutions that restore harmony. -/- For instance, urban planning that incorporates green spaces and sustainable infrastructure addresses the environmental strain caused by overpopulation. Similarly, the integration of traditional knowledge with modern technologies enhances disaster resilience. In the context of diseases, the collaboration of global institutions and local communities reflects the brain’s capacity to balance innovation with cultural and social considerations. -/- Challenges and Ethical Considerations -/- While creativity and intelligence empower humanity to address these challenges, they also carry significant ethical responsibilities. Technological advancements must align with principles of sustainability and equity. For example, while vaccines have saved millions of lives, unequal access to these innovations highlights the need for ethical distribution systems. Similarly, urban development projects must prioritize environmental conservation and community well-being to avoid exacerbating existing imbalances. -/- Additionally, the misuse of intelligence and creativity—such as the development of biological weapons or unsustainable industrial practices—can worsen the effects of overpopulation, natural disasters, and diseases. Ensuring that human ingenuity aligns with the principles of balance and harmony is essential to avoid unintended consequences. -/- Conclusion -/- Creativity and intelligence are emergent properties of the human brain that have enabled humanity to adapt to and mitigate the negative effects of overpopulation, natural disasters, and diseases. These traits function as balancing mechanisms, allowing humans to innovate and maintain harmony within the framework of natural laws. However, the application of these capabilities must be guided by ethical considerations and a commitment to sustainability. By aligning human creativity and intelligence with the universal law of balance, humanity can navigate its most pressing challenges and build a more resilient and equitable future. -/- . (shrink)

“By natural order, birthing needs good timing and at a moderate pace. […] Looking for food in the fields and gardens farther from home is important. Also, try eating different kinds of nuts and worms. Mastering all of this would guarantee a prosperous life.” -/- —In “Food”; The Kingfisher Story Collection.

This paper explores the enduring influence of Ja-Ha-Kyu (序破急), a traditional aesthetic and structural principle derived from Japanese arts like Noh theatre, on contemporary urban life in Japan. Ja-Ha-Kyu, which translates roughly to "beginning, break, and rapid," provides a framework for understanding the dynamic pacing and evolving experiences within Japanese cities. This study examines how the Ja-Ha-Kyu concept manifests in various aspects of urban living, including the design of public spaces, the rhythm of daily routines, and the evolving nature (...) of cultural trends. By analyzing these elements, the paper argues that Ja-Ha-Kyu offers a valuable lens through which to interpret the unique character and adaptable nature of Japan's urban lifestyle, revealing a deep connection between traditional aesthetics and modern urban experiences. Furthermore, this research considers how the principles of Ja-Ha-Kyu contribute to the resilience and cultural identity of Japanese cities in the face of globalization and rapid social change. (shrink)

One interesting aspect of the Hwang-case has been the way in which this affair was assessed by academic journals such as Nature. Initially, Hwang’s success was regarded as evidence for the detrimental effects of research ethics, slowing down the pace of research in Western countries. Eventually, however, Hwang’s debacle was seen as evidence for the importance of ethics in the life sciences. Ironically, it was concluded that the West maintains its prominence in science (as a global endeavour) precisely (...) because it has its ethics in place. Bioethics was now seen as an indispensable part of quality control. In this article, I will claim that the Hwang case rather reveals that there is no reason for complacency and that there are substantial challenges awaiting us. They have to do with major transformations in the way knowledge is produced and research in the life sciences is conducted (such as the increase in pace and scale, globalisation and the growing importance of ICT and bioinformation). These transformations call for a different kind of bioethics. The focus must shift from duties of autonomous researchers concerning visible research subjects (“micro-ethics”) to responsibilities of institutionalised research networks in managing and processing large amounts of bioinformation (“macro-ethics”). Concepts such as transparency, reliability and benefit-sharing will become more important than concepts such as informed consent. Basically, it is a resurgence of the tension between the Kantian and the Hegelian view of ethics. The contours of macro-ethics will be elaborated notably as it is emerging in bioethical debates over biobanking and genetic databanks. (shrink)

This richly illustrated book offers new perspectives and research on how digital culture is transforming museums in the 21st century, as they strive to keep pace with emerging technologies driving cultural and social change, played out not only in today’s pervasive networked environment of the Internet and Web, but in everyday life, from home to work and on city streets. In a world where digital culture has redefined human information behavior as life in code and digits, increasingly (...) it dominates human activity and communication. These developments have radically changed the expectations of the museum visitor, real and virtual, the work of museum professionals and, most prominently, the nature of museum exhibitions, while digital art and life in a digitally saturated world is changing our ways of seeing, doing, our senses and aesthetics. -/- Overall, this book creates a new picture of the 21st-century museum field. As museums become shared spaces with their communities, local, national and global and move from collection-centered to user-/visitor-centered institutions, they are assuming new roles and responsibilities tied to new goals for engaging their audience, conveying meaning through collections, creating learning experiences and importantly, connecting to daily digital life and culture integral to the museum ecosystem. Our studies of recent exhibitions at museums leading change are used to exemplify new directions, while they point to a reimagined vision for museums of the future at the heart of which is the integration of digital culture and visitor experience and participation in real and virtual space. (shrink)

Urban planning as a discipline has been continuously evolving in the past decades, aiming to become the response to diverse issues through transdisciplinarity, innovation, creativity and justice. As a result of an ever- accelerating pace of life, we constantly witness worldwide transitions and turbulences, from environmental crises to socio-economic struggles, that challenge cities, regions, and the nature of the planning discipline itself. Climate change and both natural and man-made disasters render territories fragile and force humans and species to (...) migrate, while the growing urban population requires solutions for sustainable transformation for life in the city and beyond. In this context of increasing uncertainty, the planning discipline attempts to suggest ways forward, yet often lacks in providing tangible examples of how to bridge theory and practice. Within this framework, the conference focuses on the predominant discontinuities that currently characterise the planning field. Those are articulated into two directions of discussion that are in dialogue with and between each other: the urban-rural divide (Track 1 and Track 2) and the academia-practice divide (Track 3 and Track 4). The conference aims to create space for these dialogues to emerge, and to ultimately bridge these gaps by reflecting on our role as researchers, on our position towards, and in relationship with, society and on the effectiveness of practice. The questions that arise are timely and crucial, contemplating on the complexities inherent in a perpetual endeavour for coexistence between humans, species and the environment (Track 5). How can planning reinvent itself? How can we reconcile a holistic perception of territories? Which theories, strategies and methods should planning adopt so as to contribute to a better future for the human and natural species? Which are the tools and practices that will ensure human well-being and coexistence with the world? (shrink)

I examine Michel Bitbol’s proposal of a metaphysical counterpart of neurophenomenology, arguing that such a metaphysics should address the issue of the origin of consciousness. This can be accomplished through panqualityism, which conceives of the subject and object of experience as grounded in a flow of pre-phenomenal qualities. I conclude by framing this view in terms of a critical metaphysics that is consistent with the pragmatic and existential dimension of neurophenomenology.

I argue that it is possible to improve and methodologically enrich the pragmatic dimension of neurophenomenology by searching for points of contact and possibilities for integration between its phenomenological grounding and various first-person and embodied methodologies and practices, referring in particular to somatics, somaesthetics, and emersiology.

Qual è il rapporto tra la mente cosciente e la natura? A tale questione fondamentale si può rispondere in modi molto diversi, a seconda di come si concepiscono sia la mente che la natura. Questo lavoro offre una risposta originale, integrando la fenomenologia husserliana e la concezione enattiva all’interno di una prospettiva unitaria chiamata fenomenologia enattiva. Nel percorso qui sviluppato, il lettore troverà un’analisi ricca e aggiornata di alcune tra le questioni più dibattute nella filosofia della mente e nelle scienze (...) cognitive contemporanee: il “problema difficile” della coscienza e il suo rapporto con l’intenzionalità, lo statuto epistemologico e ontologico delle qualità sensibili, la filosofia del colore, il dibattito sulla cognizione incorporata (embodiment) e l’approccio fenomenologico allo studio del mentale. L’autore sviluppa infine una proposta generale che si articola in una metafisica monistico-neutrale, processuale e relazionale della natura e della coscienza. (shrink)

In this paper, I present the enactive theory of color that implies a form of color relationism. I argue that this view constitutes a better alternative to color subjectivism and color objectivism. I liken the enactive view to Husserl’s phenomenology of perception, arguing that both deconstruct the clear duality of subject and object, which is at the basis of the other theories of color, in order to claim the co-constitution of subject and object in the process of experience. I also (...) extend the enactive and phenomenological account of color to the more general topic of the epistemological and ontological status of sensory qualities (qualia), outlining the fields of enactive phenomenology and enactive ontology. (shrink)

In this work, I discuss the role of Husserl’s phenomenology in Paolo Parrini’s positive philosophy. In the first section, I highlight the presence of both empiricist and constructivist elements in Parrini’s anti-foundationalist and anti-absolutist conception of knowledge. In the second section, I stress Parrini’s acknowledgement of the crucial role of phenomenology in investigating the empirical basis of knowledge, thanks to its analysis of the relationship between form and matter of cognition. In the third section, I point out some lines of (...) development of the phenomenological form of empirical realism as revealed in Parrini’s reflection, through a comparison of Husserl’s genetic phenomenology, Mary Hesse’s network model and the tradition of neutral monism. (shrink)

In this paper, I develop a comparison between the philosophies of Husserl and James in relation to their concepts of experience. Whereas various authors have acknowledged the affinity between James’ early psychology and Husserl’s phenomenology, the late development of James’ philosophy is often considered in opposition to Husserl’s transcendental phenomenology. This is because James’ radical empiricism achieves a non-dual dimension of experience that precedes the functional division into subject and object, thus contrasting with the phenomenological analysis of the dual structure (...) of intentionality. However, I argue that the later “genetic” development of phenomenology converges with some central aspects of James’ radical empiricism. This is because genetic phenomenology leads us to conceive of the flow of primal impressions as a fundamental dimension of experience that precedes the subject-object duality and is at the base of the process of co-constitution of the subject and the object in reciprocal dependence. At the same time, Husserl conceives of the impressional core of experience as structured by formal conditions that depend on the concrete constitution of an embodied subject. For this reason, I argue that Husserl’s genetic phenomenology can complement James’ radical empiricism, thus leading to the development of the doctrine of pure experience as a form of empirical and not metaphysical realism. (shrink)

In this paper, I address the issue of the ontological status of qualitative properties. I discuss the prevalent approaches to the problem of qualia in philosophy of mind, in relation to the various attempts at naturalizing the mind and the various theories of perception. I compare these views with Husserl's phenomenology, highlighting the phenomenological distinction between phenomenal contents of mental states and sensory properties of the perceived objects. I present some open issues of this view, in order to show how (...) they can be addressed in the light of some developments of the phenomenological inquiry in Husserl and Merleau-Ponty. (shrink)

The evolution of language represents one of the main complex systems investigated by different scientific domains and philosophy. The phylogeny of the trait is analyzable from different perspectives, which make evident its weaved and multilayered nature. In the present essay it is presented the dialogue between some researchers from different disciplines who propose original views regarding the analysis of the evolutionary perspective, in an inclusive and hybrid horizon. Secondly, it is exposed the theoretical frontier which identifies in language not only (...) a decisive feature in social contexts, but also an environment itself. (shrink)

Husserl’s phenomenology is developed in explicit contrast to naturalism. At the same time, various scholars have attempted to overcome this opposition by naturalizing consciousness and phenomenology. In this paper, I argue that, in order to confront the issue of the relationship between phenomenology and naturalism, we must distinguish between different forms of naturalism. In fact, Husserl’s transcendental phenomenology is developed in contrast to a metaphysical form of naturalism, which conceives of nature as a mind-independent ontological domain that can be known (...) as it is “in itself”, independently of the cognitive relationship. At the same time, I argue that the genetic development of phenomenology, through the investigation of the temporal structure of experiences, leads to an empirical form of naturalism, which conceives of nature as the objective pole in a process of co-constitution of the subject and the object of experience. -/- Winner of the Philosophy Essay Prize “Vittorio Sainati” XIIth Edition. (shrink)

The concept of quality points at a significant philosophical problem. The issue of the ontological status of the qualities of experience and reality leads us to discuss the issues of naturalism and reductionism in philosophy of mind. I argue that a transcendental version of the enactive approach is able to address these issues, thanks to its conception of the relation between subject and object as dependent co-origination. In this way, the enactive approach constitutes an alternative to both the internalism and (...) the externalism about qualities, constituting a process-oriented and relationist framework that can be fruitfully applied to the analysis of different ontological domains. In the conclusive section, I distinguish between an ontological and a metaphysical interpretation of this view, stressing the advantages of the former. (shrink)

Open peer commentary on the article “Varela’s Radical Proposal: How to Embody and Open Up Cognitive Science” by Kristian Moltke Martiny. Upshot: I examine Varela’s relationship with Husserl’s phenomenology, highlighting Varela’s acknowledgment of the pragmatic dimension of its phenomenological reduction. I argue that Varela sees, in some developments of phenomenology, a deconstruction of the subject-object duality and an embodied view of the mind. I also highlight the existential dimension of Varela’s radical proposal, which contributes to further opening up and embodying (...) cognitive science. (shrink)

In questo lavoro distinguo tra due versioni della tesi del carattere incarnato della mente: “debole” e “forte”. Secondo la versione debole, il possesso di stati mentali presuppone l’esistenza di un corpo che si muove ed agisce nell’ambiente, ossia un corpo funzionale. Secondo la versione forte, invece, il possesso di stati mentali presuppone l’esistenza di un corpo non solo funzionale ma anche senziente, ossia: il corpo come sede della sensibilità o coscienza fenomenica. Sostengo che alcuni approcci all’interno della “scienza cognitiva incarnata” (...) implicano la forma debole di embodiment : la robotica di Brooks, l’enattivismo sensomotorio di Noë e O’Regan e l’enattivismo radicale di Hutto e Myin. In contrapposizione a queste prospettive, e basandomi sull’analisi fenomenologica della corporeità vivente e vissuta, difendo la forma forte di embodiment, secondo cui la mente si fonda essenzialmente sul corpo funzionale e senziente. Parole chiave: Fenomenologia; Embodiment; Coscienza fenomenica; Enattivismo; Qualità sensibili -/- Abstract (english) -/- Functional body and sentient body. The strong view on the embodied mind in phenomenology: In this paper, I draw a distinction between weak and strong versions of the “embodiment thesis”. The weak version claims that mental states are grounded in a body that moves and acts in the environment, i.e., a functional body. The strong version claims that mental states are grounded in a body that is not only functional but also sentient, i.e., a body that is the locus of sensibility or phenomenal consciousness. I argue that some approaches within the “new embodied cognitive science” – Brooks’ robotics, Noë’s and O’Regan’s sensorimotor enactivism, Hutto’s and Myin’s radical enactivism – imply a weak version of the embodiment thesis. In contrast, by drawing on a phenomenological analysis of living and lived corporeality, I argue for the strong version, which claims that the mind is essentially grounded in the functional and sentient body. Keywords: Phenomenology; Embodiment; Phenomenal Consciousness; Enactivism; Sensible Qualities. (shrink)

In this work, I discuss the role of Husserl’s phenomenology in Paolo Parrini’s philosophical view. In the first section, I highlight the presence of both empiricist and constructivist elements in Parrini’s anti-foundationalist and anti-absolutist conception of knowledge. In the second section, I stress Parrini’s acknowledgement of the crucial role of phenomenology in investigating the empirical basis of knowledge, thanks to its analysis of the relationship between form and matter of cognition. In the third section, I point at some lines of (...) development of phenomenology that are revealed by Parrini’s reflection, through the comparison between Husserl’s genetic phenomenology, Mary Hesse’s network model, and the tradition of neutral monism. (shrink)

Research and engineering in the quantum domain involve long chains of activity involving theory development, hypothesis formation, experimentation, device prototyping, device testing, and many more. At each stage multiple paths become possible, and of the paths pursued, the majority will lead nowhere. Our quantum metascience approach provides a strategy which enables all stakeholders to gain an overview of those developments along these tracks, that are relevant to their specific concerns. It provides a controlled vocabulary, built out of terms that are (...) designed to be maximally comprehensible to all groups of stakeholders and across all the sub-fields of the quantum domain. (shrink)

I propose that some cases of underrepresentation reflect different conceptions of what is an appropriate time frame for assessment, using the publication history of R.K. Narayan to illustrate my hypothesis.

Luca Corchia esamina gli indirizzi normativi, la programmazione e il coordinamento delle strategie della Regione Toscana in merito alla promozione di una cultura di pace e nel quadro di un sistema integrato regionale che include altresì la promozione dell’attività di cooperazione e partenariato internazionale. Pace e cooperazione sono i due assi di una politica che assume come finalità il ripudio della guerra, la tutela dei diritti umani, la democrazia politica, la giustizia economica e la solidarietà sociale. Tutti i (...) documenti della Regione Toscana, per coerenza esterna “verticale” ed “orizzontale”, disciplinano in forma integrata i due settori tanto nei contenuti quanto nell’iter delle loro procedure. Un aspetto rilevante di tale orientamento concerne il processo partecipativo, esteso a Comuni, Province, Comunità montane, mondo della scuola e associazioni, con la costituzione di “Conferenze regionali”, “Forum territoriali della cooperazione e della pace”, “Tavoli di coordinamento di area geografica”; sedi di concertazione degli obiettivi generali, specifici e delle scelte di allocazione delle risorse dedicate agli “Interventi dei soggetti terzi” e ai “Progetti di Interesse Regionale” (PIR). La partecipazione come metodo decisionale ex ante ma anche come strumento di trasparenza, controllo e valutazione ex post. L’elemento fondante delle azioni regionali è il riconoscimento e la valorizzazione delle comunità locali quali promotrici della cultura della pace, anzitutto attraverso la comunità scolastica. La scuola, infatti, è presente in massima misura nell’articolato ventaglio di progetti di cui si fa menzione in questo scritto. (shrink)