Cải cách tiền lương là một trong những nội dung quan trọng sẽ được thảo luận tại Kỳ họp thứ 6, Quốc hội khóa XV và đây cũng là một trong những chìa khoá để mở ra các chính sách đãi ngộ nhằm góp phần xây dựng, phát triển đội ngũ trí thức nước nhà, đáp ứng yêu cầu phát triển đất nước nhanh và bền vững trong giai đoạn mới như nội dung mà Hội nghị Trung ương 8 khoá (...) XIII, Ban Chấp hành Trung ương Đảng đã thảo luận. (shrink)

UPtSn is known as a semimetal with a bandgap in the electronic density of states. We report the results of measurements of the cubic lattice parameter a , coefficient of thermal expansion f , magnetic susceptibility h , magnetization † , specific heat C and electrical resistivity „ . We give arguments that this compound is antiferromagnetically ordered with T N = 35 K, although this is not confirmed by neutron diffraction. For carefully annealed samples of UPtSn we provide a (...) phenomenological description of electron transport properties in terms of the fact that the temperature-dependent bandgap is closed at T = 0 K. Results of electrical measurements on the isostructural compounds ThPtSn and ZrPtSn provide evidence for bandgap formation in these two compounds as well. (shrink)

This paper examines the challenges to critical realism posed by the ways in which the original postmodern sensibility has transformed into various forms of anti-humanism, trans-humanism, and post-humanism. These transformations, largely growing out of poststructuralism, are reinforced by developments in psychology and computer science but also incorporate a new turn toward ontology in alternate forms of realism such as Object-Oriented-Ontology. This paper identifies what is new and what is old in these trends and argues that, while there is something to (...) be learned from them, some of which implicitly and even explicitly borrow from CR, the humanist orientation of CR continues to deserve defense. (shrink)

Abstract3′ untranslated regions (3′ UTRs) of mRNAs have many functions, including mRNA processing and transport, translational regulation, and mRNA degradation and stability. These different functions require cis‐elements in 3′ UTRs that can be either sequence motifs or RNA structures. Here we review the role of secondary structures in the functioning of 3′ UTRs and discuss some of the trans‐acting factors that interact with these secondary structures in eukaryotic organisms. We propose potential participation of 3′‐UTR secondary structures in cytoplasmic polyadenylation in (...) the model organism Drosophila melanogaster. Because the secondary structures of 3′ UTRs are essential for post‐transcriptional regulation of gene expression, their disruption leads to a wide range of disorders, including cancer and cardiovascular diseases. Trans‐acting factors, such as STAU1 and nucleolin, which interact with 3′‐UTR secondary structures of target transcripts, influence the pathogenesis of neurodegenerative diseases and tumor metastasis, suggesting that they are possible therapeutic targets. (shrink)

Stable adaptive strategy of Homo sapiens (SASH) is a result of the integration in the three-module fractal adaptations based on three independent processes of generation, replication, and the implementation of adaptations — genetic, socio-cultural and symbolic ones. The evolutionary landscape SASH is a topos of several evolutionary multi-dimensional vectors: 1) extraversional projective-activity behavioral intention (adaptive inversion 1), 2) mimesis (socio-cultural inheritance), 3) social (Machiavellian) intelligence, 4) the extension of inter-individual communication beyond their own social groups and their own species in (...) the rest of the world, 5) the symbolic system of communication (symbolic inheritance), 6) spiritualistic trans- formation of emotionally-shaped components of mentality, 7) the dominance of the rationalist thought mentality (enhancer of adaptive inverse 1), 8) a recursive distribution of projective-activity intentions on the man himself his genome, psyche and culture (Adaptive Inversion 2), 9) introversional reorientation of the vector of cognitive activity (adaptive inversion 3). (shrink)

Attempt of trans-disciplinary analysis of the evolutionary value of bioethics is realized. Currently, there are High Tech schemes for management and control of genetic, socio-cultural and mental evolution of Homo sapiens (NBIC, High Hume, etc.). The biological, socio-cultural and technological factors are included in the fabric of modern theories and technologies of social and political control and manipulation. However, the basic philosophical and ideological systems of modern civilization formed mainly in the 17–18 centuries and are experiencing ever-increasing and destabilizing risk-taking (...) pressure from the scientific theories and technological realities. The sequence of diagnostic signs of a new era once again split into technological and natural sciences’ from one hand, and humanitarian and anthropological sciences’, from other. The natural sciences series corresponds to a system of technological risks be solved using algorithms established safety procedures. The socio-humanitarian series presented anthropological risk. Global bioethics phenomenon is regarded as systemic socio-cultural adaptation for technology-driven human evolution. The conceptual model for meta-structure of stable evolutionary strategy of Homo sapiens (SESH) is proposes. In accordance to model, SESH composed of genetic, socio-cultural and techno-rationalist modules, and global bioethics as a tool to minimize existential evolutionary risk. An existence of objectively descriptive and value-teleological evolutionary trajectory parameters of humanity in the modern technological and civilizational context (1), and the genesis of global bioethics as a system social adaptation to ensure self-identity (2) are postulated. -/- . (shrink)

Ontology was never Hume's main interest, but he certainly had opinions as to what there is, and he often expressed these in his philosophical works. Indeed it seems clear that Hume changed his ontological views while writing the Treatise, and that not just one but two different ontologies are to be found there. The ontology of Parts I, II, and III of Book I is more or less Lockean. There are minds and their operations and qualities. There are physical entities, (...) bodily actions and qualities if not bodies over and above these. And there are further entities, called ideas by Locke and perceptions by Hume, that represent things other than themselves, both physical and mental, while existing in and being dependent upon minds. In Part IV of Book I, however, and especially in Sections 2 and 6, a new ontology appears, one that differs not only from the doctrine of the earlier sections of the Treatise but also from any that previous philosophers had held. According to this new ontology, there are only perceptions: all other sorts of things are absorbed by or reduced to these, or else simply eliminated. Berkeley had indeed assimilated bodies and the properties of bodies to perceptions, but he had kept minds as a distinct category of entity. Hume went the whole way, making everything perceptions. We might characterise this new ontology as trans-Berkeleyan, or call it, on account of its similarity to later doctrines so named, phenomenalism or neutral monism. (shrink)

We consider the structures $$, $$, $$, and $$ where $\mathbb {Z}$ is the additive group of integers, $\mathrm {SF}^{\mathbb {Z}}$ is the set of $a \in \mathbb {Z}$ such that $v_{p} < 2$ for every prime p and corresponding p-adic valuation $v_{p}$, $\mathbb {Q}$ and $\mathrm {SF}^{\mathbb {Q}}$ are defined likewise for rational numbers, and $<$ denotes the natural ordering on each of these domains. We prove that the second structure is model-theoretically wild while the other three structures are (...) model-theoretically tame. Moreover, all these results can be seen as examples where number-theoretic randomness yields model-theoretic consequences. (shrink)

Psychotherapy can be assimilated to a kind of time travel. This idea is clearly present in many pioneer works of trans personal psychologists, especially those of Stanislav Grof. Psychotherapy also can be considered as informational-energetic interactions in expanded states of consciousness. Both psychological and healing time-machines have the same nature: their main engine is the holistic state of consciousness, entering into which we can travel in time, genuinely connect to traumatic events, and integrate them into the present. The metaphor of (...) the psychotherapeutic timemachine allows us to understand better many elements of the psychotherapeutic experience. (shrink)

Ontology was never Hume's main interest, but he certainly had opinions as to what there is, and he often expressed these in his philosophical works. Indeed it seems clear that Hume changed his ontological views while writing the Treatise, and that not just one but two different ontologies are to be found there. The ontology of Parts I, II, and III of Book I is more or less Lockean. There are minds and their operations and qualities. There are physical entities, (...) bodily actions and qualities if not bodies over and above these. And there are further entities, called ideas by Locke and perceptions by Hume, that represent things other than themselves, both physical and mental, while existing in and being dependent upon minds. In Part IV of Book I, however, and especially in Sections 2 and 6, a new ontology appears, one that differs not only from the doctrine of the earlier sections of the Treatise but also from any that previous philosophers had held. According to this new ontology, there are only perceptions: all other sorts of things are absorbed by or reduced to these, or else simply eliminated. Berkeley had indeed assimilated bodies and the properties of bodies to perceptions, but he had kept minds as a distinct category of entity. Hume went the whole way, making everything perceptions. We might characterise this new ontology as trans-Berkeleyan, or call it, on account of its similarity to later doctrines so named, phenomenalism or neutral monism. (shrink)

En su ensayo Para una crítica de la violencia, Walter Benjamin reivindica el fenómeno social de la huelga general revolucionaria teorizada por Georges Sorel en su obra Reflexiones sobre la violencia, como una figura ejemplar de lo que sería un “medio puro de la política”, al margen de cualquier forma legitimada de poder. En este marco, pocos comentadores contemporáneos advierten una discordancia conceptual entre ambos filósofos: para Sorel, la huelga revolucionaria es un mito social, mientras que el mito, categoría esencialmente (...) negativa en Benjamin, describe la violencia que aprisiona la vida y que se traduce en una forma de poder político superior. En este artículo quisiéramos demostrar esta discordancia conceptual para examinar en seguida cómo ha sido comentada por otros pensadores contemporáneos. La filosofía de la historia, la posibilidad de una acción política ética y la temporalidad mesiánica aparecen en el horizonte teórico que emparenta a estos filósofos y por el cual podría descifrarse su impasse conceptual. Esto se confirma si se despliega la idea de un “medio puro de la política”, pista que Benjamin ofrece sin profundizar y sobre la cual reenvía al pensamiento de un filósofo poco explorado, Erich Unger. En la última parte de este artículo desarrollaremos las claves dadas por Unger, que entran justamente en sintonía con la mención de la huelga general como medio puro de la política. In his Critique of violence, Walter Benjamin claimed that the social phenomenon of the revolutionary general strike was an example of what would be a “pure political mean”. In this context, not many contemporary commentators note an important conceptual incoherence between those two philosophers: for Sorel the revolutionary general strike is a social myth, while in Benjamin the category of myth, essentially negative, describes the violence that imprisons life and crystallizes it in a higher form of political power. In this article, we demonstrate this conceptual discrepancy in order to examine the way it has been approached by other philosophers. The philosophy of history, the possibility of an ethical political action, and messianic temporality, all appear on the theoretical horizon linking these philosophers, and through these ideas a conceptual impasse can be decoded. Moreover, this horizon can be confirmed if we follow the idea of a “pure political means” that Benjamin proposes and which moves forward to the thought of an unexplored philosopher mentioned by him: Erich Unger. In the last part of this article we will develop the keys given by Unger, which fall right in line with the notion of the general strike as a pure political mean. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AN ANALYSIS OF THE USE OF RIGHTS LANGUAGE IN PRE-MODERN CATHOLIC SOCIAL THOUGHT BERNARD V. BRADY University of St. Thomas St. Paul, Minnesota CONTEMPORARY CATHOLIC social thought, both in official documents and in commentaries, has focused quite extensively on describing the use, meaning and justification of human rights. Indeed, as one significant contributor has suggested, human rights have become, since the Second Vatican Council, the "central norms of social (...) morality." 1 In all of this concern for the place of rights within Catholic thought, however, very little work has been done to explore the pre-modern roots of this moral category. This essay attempts to address this issue. The essay has three parts. The first section considers characteristics of rights language within the thought of Thomas Aquinas. The second section looks at the use of rights within the intriguing controversy of the late thirteenth century surrounding apostolic poverty. Finally, developments in Catholic rights language found in the work of the Renaissance figures Vitoria and Suarez are studied. The essay narrates the development in the use of rights within the tradition while suggesting certain threads of consistency. Thomistic Characteristics of the Use, Meaning and Justification of Rights Language In the social philosophy of Thomas Aquinas ( 1225-74), the concept " ius," or " right," has an important and nuanced role. 1 David Hollenbach, " Both Bread and Freedom: The Interconnection of Economic and Political Rights in Recent Catholic Thought," in Human Rights and the Global Mission of the Church, ed. Arthur J. Dyck (Boston: Boston Theological Institute, 1985), 31. 97 98 BERNARD V. BRADY Generally, ius suggests an objective reality, as when it is used in the concept of ius naturale, yet Thomas often uses the word interchangeably with "lex", or "law", a word fundamentally referring to the rational expression of such an objective reality.2 Most significantly from a modern perspective, Thomas also describes this objective reality of ius within the context of personal relations. Specific persons have specific rights in accord with their position within society. This section will examine the meaning of the term ius in Thomas. It will be shown that Thomas used ius primarily in an objective sense, that is, in terms of "that which is right," or " that which is fitting." It will also be suggested that Thomas used ius in something of a subjective sense as referring to personal moral claims. This latter use was, however, dependent on a prior understanding of "that which is right." "Right,'' says Thomas, "is the object of justice." 3 Operating from the principle that if one knows the end or the object of a thing one can know the reality of that thing, Thomas introduces his treatise on justice 4 with a consideration of the reality toward which justice tends-the right. As with the other cardinal virtues, justice seeks to actualize the right or the fitting as it orders a person in relation to some object. The distinguishing characteristic of justice is that the object under consideration is another person. He writes, " Accordingly that which is right in the works of the other virtues, and to which the intention of the virtue tends as to its proper object, depends on its relation to the agent only, whereas the right in a work of justice, besides its relation to the agent, is set up by its relation to others." 5 Thomas describes justice as a habit flowing from a rightly ordered self which in turn rightly orders one's relations with others. That is, the just person, through "a constant and per2 Thomas Aquinas, Summa Theologica, 2a, 2ae, q. 57, art. 1, trans. Fathers of the English Dominican Province, 3 vols. (New York: Benzinger Brothers, 1947). See also Thomas Gilby, The Political Thought of Thomas Aquinas (Chicago: The University of Chicago Press, Midway Reprints, 1973), 121. a Aquinas, Summa Theologica, 2a, 2ae, q. 57, art. 1. 4 Ibid., 2a, 2ae, q. 57-122. 5 Ibid., 2a, 2ae, q. 57, art. 1. RIGHTS IN PRE-MODERN THOUGHT 99 petual will,'' 6 gives to another that which is due in accord with " some kind of equality" 7 "adjusted to or commensurate with... [the other] person." 8 Even as Thomas states, "the act... (shrink)

_Purpose._ The current crisis situation is connected with the tendency to eliminate the philosophical basis of higher education, the classical university, whose mission is to form a certain type of state, culture, and person. Philosophy and humanities in general played an important role in forming the modern concept of man. In the context of the expansion of the information society and the development of the latest technologies (biotechnologies, artificial intelligence), which stimulates the world market, the problem of the fundamentals of (...) the social and personal dimension of a person, his/her ability to consciously choose their own life, is becoming actualized. The main purpose of the article is in problematizing the development prospects for philosophy in a modern university, and its significance in the formation of a modern person with a certain level of self-awareness. To achieve this, the authors envisage providing a description of modern society, related trends in humanitarianism, determining the situation in university education, and characterizing the type of person or post-human that it mainly produces. _Theoretical basis._ The basis of the article is sociocultural anthropology. _Originality._ Trends in society and education, defined by the relationship between the state, education, and the market, reflect the situation of the post-human or trans-human, which is characterized by the creation of a nomadic subject with nomadic thinking. The crisis of the modern and classical university as an institution constituting a modern man is associated with the rapid development of technologies, the expansion of the information society, the orientation towards the knowledge economy, which subordinates the university to the market, requiring the formation of a person that corresponds to market feasibility. However, in today’s world, the realization of freedom priorities, the prevention of manifestations of unfreedom, the ability to critically interpret information, and distinguish between truth and falsehood are of great importance. The formation of this depends on the education system. But, the situation in higher education is determined by the dominance of techno-scientific understanding and development of the world, the priorities of the economy, economic viability, and profit. Under such conditions, the humanities and philosophy, in search of ways and means of their own survival, risk turning into a kind of techno-sophistry that produces various images. These images can be more or less successfully sold on the market, recreating a certain figure of a human-consumer and a human-transformer who obeys the post-truth situation, even appearing as an object of transformation by ideology or propaganda. _Conclusions._ It is, therefore, essential to form a person who is capable of critically comprehending the reasons for his/her choice, which can be provided by philosophy with the foundations of searching for truth. In the conditions of technological development, in view of the achievements of artificial intelligence, and the latest network resources, it is important in education not only to overcome the orientation towards professional fragmentation and to verify permanent knowledge but also direct live communication on the basis of critical thinking, which forms the basis in the process of cultivating a person by philosophy. (shrink)

Phenomenology, the philosophical method that seeks to uncover the taken-for-granted presuppositions, habits, and norms that structure everyday experience, is increasingly framed by ethical and political concerns. Critical phenomenology foregrounds experiences of marginalization, oppression, and power in order to identify and transform common experiences of injustice that render “the familiar” a site of oppression for many. In Fifty Concepts for a Critical Phenomenology, leading scholars present fresh readings of classic phenomenological topics and introduce newer concepts developed by feminist theorists, critical race (...) theorists, disability theorists, and queer and trans theorists that capture aspects of lived experience that have traditionally been neglected. By centering historically marginalized perspectives, the chapters in this book breathe new life into the phenomenological tradition and reveal its ethical, social, and political promise. This volume will be an invaluable resource for teaching and research in continental philosophy; feminist, gender, and sexuality studies; critical race theory; disability studies; cultural studies; and critical theory more generally. (shrink)

Way back in the 1980s corporations began collecting, combining, and crunching data from sources through-out the enterprise. This approach was widely accepted as a methodology that provides objectivity and trans-parency in decision-making. Good processing of the garnered data paved way for improved analysis of trends and patterns leading to better business and increased profit margins. Corporations began investing in collect-ing, storing, processing and maintaining enterprise wide data. The focus was always on the quality of data and the process of converting (...) it into knowledge that enables right decisions. It was soon realized that a wide range of personal biases has an impact on the way decisions are made. The entire process is replete with ethical dilemmas. This paper provides a framework to understand the interplay of data, information, personal biases, ethics and decision-making. This approach is suitable for every individ-ual, team, organization or a nation. Several years of turmoil in South Africa make it imminent for it to take a fresh look at the way data is transformed into knowledge. The leadership within South Africa has to arrive at wise decisions that can withstand the scrutiny of generations to come. (shrink)

The rise of “the rest,” especially China, has triggered an inevitable transformation of the so-called liberal international order. Rising powers have started to both challenge and push for the reform of existing multilateral institutions, such as the International Monetary Fund, and to create new ones, such as the Asian Infrastructure Investment Bank. The United States under the Trump administration, on the other hand, has retreated from the international institutions that the country once led or helped to create, including the Trans-Pacific (...) Partnership ; the Paris Agreement; the Iran nuclear deal; the Intermediate-Range Nuclear Forces Treaty; the United Nations Educational, Scientific and Cultural Organization ; and the United Nations Human Rights Council. The United States has also paralyzed the ability of the World Trade Organization to settle trade disputes by blocking the appointment of judges to its appellate body. Moreover, in May 2020, President Trump announced his decision to quit the Open Skies Treaty, an arms control regime designed to promote transparency among its members regarding military activities. During the past decade or so, both Russia and the United States have been dismantling multilateral arms control treaties one by one while engaging in new nuclear buildups at home. (shrink)

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and (...) subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit form. (shrink)

Studies of transcriptional control sequences responsible for regulated and basal‐level RNA synthesis from promoters of Drosophila melanogaster retrotransposons reveal novel aspects of gene regulation and lead to identification of trans‐acting factors that can be involved in RNA polymerase II transcription not only of retrotransposons, but of many other cellular genes. Comparisons between promoters of retrotransposons and some other Drosophila genes demonstrate that there is a greater variety in basal promoter structure than previously thought and that many promoters may contain essential (...) sequences downstream from the RNA start site. (shrink)

This essay places psychiatrist and philosopher Frantz Fanon’s anti-colonial, anti-racist message from Peau Noire, Masques Blancs/Black Skin, White Masks in conversation with the new diagnoses of “Gender Dysphoria” and “Transvestic Disorder” in the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders. Specifically, the essay discusses sexologist Ray Blanchard’s controversial theory of autogynephilia alongside Fanon’s ambivalent rendering of transgender desire and interracial trans phenomenology in a crucial but frequently overlooked passage in Black Skin. Fanon’s anti-colonial critique of psychiatry (...) allows us to reconsider how Blanchard’s theories on paraphilia engage with the foundational psychoanalytic concepts of identification and desire, as identified by the Freudian and Lacanian models and explored in the writings of Judith Butler, Catherine Millot, Charles Shepherdson, and others. By offering a fresh interpretation of the French text, this essay argues that a “trans of color critique” can benefit from Black Skin’s unexpected insight into trans desire: Fanon’s “man of color,” who simultaneously undergoes a gender transition and a racial transformation, represents the literal embodiment of his critique of colonial racism. Given the role of the new paraphilias in the DSM-V, this essay concludes that a trans of color critique is well positioned to reinforce the anti-colonial message Fanon addressed to the psychiatric and psychoanalytical fields, which have tended to diagnose psychic injury while ignoring its causation, and which continue to neglect the fact that medical access is just as important as material support and security for minority subjects, in particular. (shrink)