In this article, we solve nonlinear systems of third order KdV Equations and the systems of coupled Burgers equations in one and two dimensions with the help of two different methods. The suggested techniques in addition with Laplace transform and Atangana–Baleanu fractional derivative operator are implemented to solve four systems. The obtained results by implementing the proposed methods are compared with exact solution. The convergence of the method is successfully presented and mathematically proved. The results we get are compared with (...) exact solution through graphs and tables which confirms the effectiveness of the suggested techniques. In addition, the results obtained by employing the proposed approaches at different fractional orders are compared, confirming that as the value goes from fractional order to integer order, the result gets closer to the exact solution. Moreover, suggested techniques are interesting, easy, and highly accurate which confirm that these methods are suitable methods for solving any partial differential equations or systems of partial differential equations as well. (shrink)

Для юристов-практиков и разработчиков законов, студентов, аспирантов и преподавателей юридических вузов и факультетов.

Interpretation of Vedanta, Hindu philosophy.

Commentary on Śārīrakamīmāṃsābhāṣya of Śaṅkarācārya, work on Vedanta philosophy.

An entertaining history of the idea of nothing - including absences, omissions, and shadows - from the Ancient Greeks through the 20th century How can nothing cause something? The absence of something might seem to indicate a null or a void, an emptiness as ineffectual as a shadow. In fact, 'nothing' is one of the most powerful ideas the human mind has ever conceived. This short and entertaining book by Roy Sorensen is a lively tour of the history and philosophy (...) of nothing, explaining how various thinkers throughout history have conceived and grappled with the mysterious power of absence -- and how these ideas about shadows, gaps, and holes have in turned played a very positive role in the development of some of humankind's most important ideas. Filled with Sorensen's characteristically entertaining mix of anecdotes, puzzles, curiosities, and philosophical speculation, the book is ordered chronologically, starting with the Taoists, the Buddhists, and the ancient Greeks, moving forward to the middle ages and the early modern period, then up to the existentialists and present day philosophy. The result is a diverting tour through the history of human thought as seen from a novel and unusual perspective. (shrink)

The most interesting, and problematic, claim made by film-philosophy, for me, is the proposition that film thinks. This claim is interesting because it asserts that film has something philosophical to offer that philosophy itself lacks. It is problematic because we tend to think that where there is thinking, there must be a someone doing that thinking. And whatever film is, it is not a someone. This paper brings Karl Poppers model of objective knowledge what he calls knowledge in the absence (...) of a knowing subject to bear on the proposition that film thinks, in order to sketch out an account of film as a process of objective thinking distinct from that of philosophy or any other merely human mode of thought. (shrink)

The research is devoted to the study of the phenomenon of spiritual culture of Modern times - creationism. Authors analyze the causes of creationist teachings, as well as develop a classification of forms of creationism. As such, the following are distinguished and analyzed: biblical creationism, scientific creationism, theological evolutionism, teleological creationism, alterism, missionary creationism. Biblical creationism is a literal understanding of the texts of the Bible relating to the creation of the Earth and man. Scientific creationism is an attempt by (...) individual scientists to combine scientific knowledge with religious beliefs. It gathers scientific evidence in favor of the biblical narrative, and, at the same time, rational arguments against the scientific theory of evolution. On the contrary, theological evolutionism, especially in the form of concordism, tries to reconcile the scientific and religious view of evolution. This is achieved through the interpretation of Biblical symbols through modern scientific concepts, or by the creation of a new pseudo-religion (for example, Teilhardism). Teleological creationism, in the modern form of Intelligent Design theory, popular in Western Protestantism, using the data of natural sciences, criticizes the foundations of the theory of biological evolution, thus demonstrating the gap of natural causality in order to justify the supernatural purposefulness of the Universe. Alterism asserts that the very nature of the world before original sin was different, therefore, the current knowledge of nature cannot correspond to the original plan of God reflected in the Bible. For the first time, highlighted and explored in this work, missionary creationism seeks to interpret the Bible from the point of view of concepts of modern science in order to bring a person with an already formed scientific picture of the world to faith. It is shown that most of the above forms demonstrate a pseudoscientific or pseudo-religious essence. The authors make an assumption about the origins of creationist teachings rooted in the introduction of elements of Neoplatonic philosophy into Christian teaching. The seeming contradiction between science and religion in understanding the evolution of nature finds its explanation through the disclosure of creationism's claim to understand the world as a "thing in itself". (shrink)

Tom 1. Metafilosofii︠a︡, ontologii︠a︡, gnoseologii︠a︡, filosofii︠a︡ i metodologii︠a︡ nauki --.

The expertise defense is the best-known response by armchair philosophers to the challenge posed by experimental philosophers regarding the trustworthiness of intuitions. In a series of recent experiments, Experimental philosophers have recently focused on professional philosophers, claiming that, contrary to what the expertise defense assumes, philosophers’ intuitions are no less susceptible to the influence of irrelevant factors (the direct strategy). Additionally, drawing from literature on expertise, they contend that, unlike other domains of expertise, practice does not improve philosophers’ intuitions (the (...) indirect strategy). In this paper, adopting a skill-based perspective on expertise, my primary objective is to defend the expertise defense against both direct and indirect strategies. Based on the skill-based account, I present three arguments against the direct strategy by challenging its power, scope and methodology. Furthermore, borrowing empirical findings from recent literature on expertise, I argue against the indirect strategy that four skills that constitute philosophical expertise regarding thought experiments can be improved through various forms of practice, including deliberate practice. However, my moderate defense departs from typical versions of the expertise defense since I argue that while recent experiments by experimental philosophers cannot undermine the expertise defense, they provide valuable insights into philosophical expertise. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:"And They Sang A New Song":Reading John's Revelation From The Position Of The LambJ.A. Jackson (bio) and Allen H. Redmon (bio)Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and the seven seals." Then I saw between the throne and the four living creatures and among (...) the elders a Lamb standing as if it had been slaughtered.—Revelation 5:5–6In an interview with Markus Müller, René Girard asserts the importance of taking into account the apocalypticism of Christianity. Apocalypse, Girard reminds us, "means revelation: apocalypto means to open up and to show the truth. But it also means absolute violence, so the apocalypse is a violent revelation and a revelation of violence" (Girard 1996). That the Revelation is a violent revelation has been well established. Despite textual evidence that would beg those who approach the text to do just the opposite, readers have fixated on the violence of the Revelation since its inception, finding in it God's final retribution against those who persecute the Church.1 Commentators such as Dennis E. Johnson, William Hendricksen, and George Elden Ladd have produced recent, full-length commentaries that champion the appearance of a Christ in Revelation ready to establish himself as a military champion and exact his revenge on those who persecute him (see, for example, Johnson 2001; Hendricksen 1998; and Ladd 1993). These accounts, and those that follow suit, are blinded by the violent revelation of John's apocalyptic narrative and fail to see the poem's revelation of violence—the other, prophetic half of what Girard rightly contends exists in Christian apocalypse.This error is understandable to some extent. Read in its own light and apart from the Gospel revelation as understood by those familiar with mimetic [End Page 99] theory, one has no hermeneutical principle for recognizing the end to which John is writing. The victims of the text can be ignored in the precise way that all victims are disregarded when the scapegoat mechanism functions properly. Such should not be the case in the Revelation, though, a text in which the scapegoat mechanism is exposed and pushed to its logical conclusions. John offers his reader a glimpse into the way this mechanism will function when all that is left is wall-to-wall violence, when one is left with only two alternatives: succumb to the mechanism and reciprocate its violence, or extricate oneself through nonreciprocation (and potentially die).In the margins of the violent revelation in John's apocalyptic vision, a revelation of violence emerges that can expose humankind's potential to annihilate itself and the mechanism with which it will do so. When read through the lens of mimetic theory, one discovers that John's narrative delivers a revelation of violence, an explicit naming and unmasking of the sacrificial mechanism that can capture for the reader not only the machinations of the sacrificial apparatus but one's own potential participation in it as well. As such, the poem can posit itself as a commandment (a Thou-shall-not-murder) that ultimately refuses the temptation to respond to violence in violence.The fact that John uses the apocalyptic to present this directive should not be surprising. Girard writes: "Only through the mediation of the scapegoat mechanism can violence become its own remedy, and the victimage mechanism can only be triggered by the frenetic paroxysm of the 'crisis.' This means that the violence, having lost its vitality and bite, will paradoxically be more terrible than before its decline. As the whole of humanity makes the vain effort to reinstate its reconciliatory and sacrificial virtues, this violence will without doubt tend to multiply its victims, just as happened in the time of the prophets" (Girard 1978, 195–96). While Girard's commentary on biblical eschatology and apocalypse refers mainly to the scapegoat mechanism as it applies to and is revealed in the Gospel texts, we see the immediacy and the frenzy of the apocalyptic and the ubiquitous violent mimetic appropriations also performed in John's Revelation.2 John captures... (shrink)

La admirable riqueza cultural y artística del Renacimiento esconde una desoladora miseria y aquella "edad de la abundancia" contrasta con una inmensa pobreza. Lejos de ser una broma o una pesadilla, la celebrada Utopía de Tomás Moro fue antes que nada un desafío insoslayable, pues proponía que ninguna sociedad merece tal nombre si tolera la miseria de un solo pobre. Rico y pobre explora la cuestión en ese libro de 1516 y en otros del escritor londinense para concluir con un (...) esbozo de su vida a la luz de la pobreza como virtud indispensable y libertadora. He aquí un hombre afortunado que no fue indiferente ante el infortunio de tantos y que vio en la humanitas la virtud por excelencia que lleva a una constante atención y cuidado del prójimo. Inspirado por un cambio de actitud en su época, así como por su fe cristiana y la mejor tradición estoica, mostró una robusta preocupación sobre el tema subrayando el valor social que debe tener toda riqueza, tanto a nivel estatal como individual, destacando la grave obligación cívica de los ricos y la necesidad que tienen todos, ricos y pobres, de empeñarse en la práctica de cierto desprendimiento y generosidad si no quieren mermar su propia humanidad y fallecer en su avaricia. La percepción de la miseria había cambiado de tal manera que su remedio ya no podía estar en una u otra limosna en plazas e iglesias, sino en la acción bien pensada y perentoria de todo gobierno que se tenga por justo. Sir Tomás Moro, privilegiado desde la cuna y seguro en su trabajo profesional, vio la pobreza de tantos como un desastre social, pero uno que, al mismo tiempo, debería llevar a todo ser humano a ver en el desprendimiento y generosidad una excelencia o virtud que alumbra la "otra" libertad, y tan íntima y valiosa que en su caso brilló aun en la prisión y ante el horror de una muerte injusta y atroz." -- Page 4 of cover. (shrink)

The analysis presented in this article shows that overarching conceptual systems, such as the metaphor “NATIONS ARE A FAMILY,” often bring together expressions with dissimilar intentions, ideologic...

In this paper we present the concept of neutrosophic quadruple algebraic structures. Specially, we study neutrosophic quadruple rings and we present their elementary properties.

In the present article, we review the theory and research on religious deconversion with a focus on adolescence and young adulthood. First, we present the relevant terminology (e.g. religious deconversion, religious disaffiliation, and religious deidentification) and statistical trends (e.g. the prevalence of religious Nones and Dones). We define religious deconversion as any movement away from religion. Religiosity decreases across adolescence and into young adulthood, and these developmental periods also have heightened rates of religious deidentification, at least in many Western cultures. (...) Second, we review the theory and research on processes, predictors, and outcomes of religious deconversion. Deconversion is discussed both in terms of individuals becoming less religious and possibly deidentifying from religion. In terms of processes of deconversion, we discuss various theoretical models and self-expressed reasons for deconversion. Religious deconversion tends to progress in phases, often initiated by religious and spiritual struggles. In terms of predictors, we identify predictors at the level of the individual (e.g. demographics, personality, norm-violating behavior, and dimensions of religiosity), family (e.g. parent and family religiosity, family dynamics such as parenting styles, and religious socialization), peers (e.g. peer religiosity and religious conversations with peers), religious communities (e.g. supportiveness, engagement, and dialogue), formal education, and social media. In line with developmental systems perspectives, religious deconversion is a complex and dynamic process involving numerous individual and contextual factors. In terms of outcomes of deconversion, we identify potential individual and relational outcomes that are considered both negative and positive. Finally, we outlined 10 promising future directions for research on religious deconversion. (shrink)