The dynamics of the "Etang de Berre", a brackish lagoon situated close to the French Mediterranean sea coast, is strongly disturbed by freshwater inputs coming from an hydroelectric power station. The system dynamics has been described as a sequence of daily typical states from a set of physicochemical variables such as temperature, salinity and dissolved oxygen rates collected over three years by an automatic sampling station. Each daily pattern summarizes the evolution, hour by hour of the physicochemical variables. This (...) article presents results of forecasts of the states of the system subjected to the simultaneous effects of meteorological conditions and freshwater releases. We recall the main step of the classification tree method used to build up the predictive model (Classification and Regression Trees, Breiman et al., 1984) and we propose a transfer procedure in order to test the stability of the model. Results obtained on the Etang de Berre data set allow us to describe and predict the effects of the environmental variables on the system dynamics with a margin of error. The transfer procedure applied after the tree building process gives a maximum gain in prediction accuracy of about 15%. (shrink)

The development of numerical models to produce realistic prospective scenarios for the evolution of biological diversity is essential. Only integrative impact assessment models are able to take into account the diverse and complex interactions embedded in social-ecological systems. The knowledge used is objective, the procedure of their integration is rigorous and the data massive. Nevertheless, the technical choices made at each stage of the development of models and scenarios are mostly circumstantial, depending on both the skills of modellers on (...) a project and the means available to them. In the end, the scenarios selected and the way they are simulated limit the futures explored, and the options offered to decision makers and stakeholders to act. The ethical implications of these circumstantial choices are generally not documented, explained or even perceived by modellers. Applied ethics propose a coherent set of principles to guide a critical reflection on the social and environmental consequences of integrative modelling and simulation of biodiversity scenarios. Such reflection should be incorporated into the actual modelling process, in a broad participatory framework, and foster effective moral involvement of modellers, policy-makers and stakeholders, in preference to the application of fixed ethical rules. (shrink)

Arrivé à un stade de ma vie qui m'engage à prendre du recul, je voudrais témoigner dans ce livre d'un certain sentiment de spiritualité, qui a émergé de mes recherches pour comprendre l'ordre caché des choses et le sens secret de la nature. Ce sentiment est né d'un émerveillement et d'une révélation sur la simplicité des codes naturels qui conduisent au jaillissement, dans l'espace et dans le temps, de formes d'une extrême diversité et d'une grande beauté. Une morphogenèse qui a (...) passionné des penseurs comme Pythagore, Benoît Mandelbrot ou Alan Turing, et qui se poursuit par le travail et l'oeuvre des hommes. Ce travail est désormais mis en cause par les extensions du corps et du cerveau humains que représentent l'intelligence artificielle et les robots... Aujourd'hui, il devient plus difficile de prédire les évolutions exponentielles auxquelles nous sommes confrontés dans les domaines scientifique, technologique, économique et politique. Mon message vise à alerter les prospectivistes, les politiques, les économistes, les scientifiques, non seulement sur la vitesse de ces évolutions, mais surtout sur les interdépendances émergentes entre intelligence artificielle, robotique, travail humain et modifications de l'" ADN " d'Internet. Mal comprises, ces évolutions peuvent engendrer des mouvements tels que le transhumanisme. Mieux intégrées à nos réflexions, elles peuvent en revanche mener à une nouvelle étape de l'évolution de l'humanité... (shrink)

Posthumous Life launches critical life studies: a mode of inquiry that neither endorses nor dismisses a wave of recent "turns" toward life, matter, vitality, inhumanity, animality, and the real. Questioning the nature and limits of life in the natural sciences, the essays in this volume examine the boundaries and significance of the human and the humanities in the wake of various redefinitions of what counts as life. They explore the possibility of theorizing life without assuming it to be either a (...) simple substrate or an always-mediated effect of culture and difference. Posthumous Life provides new ways of thinking about animals, plants, humans, difference, sexuality, race, gender, identity, the earth, and the future. (shrink)

The quantum-like approach of psychosomatic phenomena suggests an explanation of the correlations between mind and body in terms of quantum-like entanglement, that is, without appealing to any concept of psychophysical, efficient causality. This approach is developed within the Hilbert space formalism and its general consequences are drawn. It is first illustrated by a simple, qualitative model of the placebo effect which shows that representing psychosomatic states by entangled states can explain that purely psychological factors can produce a-causal changes of physiological (...) parameters. Then, a dynamical, quantitative and predictive model of bipolar disorder which makes use of the unitarity of the temporal evolution of psychosomatic states due to biological and psychological rhythms is worked out. This model can explain some current observations, like for example the severe fluctuations in mood between depression and mania, and it can forecast the moment of shifting. In addition, it justifies the efficiency of chronotherapy on theoretical basis. (shrink)

The main idea of the transhumanist movement is the creation of a new technological human species and the ability to overcome the existing limits of human development imposed by biological heritage. The use of new technologies in human life will change both the natural side of human life and social. The transhumanist evolution of man actualizes and opens up the problems of society related to human interaction. The aim of the article is socio-philosophical review of forecasts and probable consequences (...) of the implementation transhumanist ideas in human life. Research methods are comprehensive and based on philosophicalanthropological and philosophical-cultural analysis of transhumanist concepts of building a transsociety. Discussion. There are many ethical, social, cultural, philosophical and scientific issues that need to be studied and considered in detail.Transhumanists’ calls for radical human change raise fears that man will eventually lose his unique nature. The call for the complete modernization of man is certainly bold, but transhumanism will not go far if it is too shocking and unconventional. However, transhumanists agree that the existence of a society of transhumans requires the introduction of new norms and rules of life. Transhumanists believe that we can talk about improving the situation of humanity if the situation of specific people has improved. And only a person can judge what is good for him or her. Therefore, transhumanists value the personal freedoms and rights of those who want to use technology to expand their mental and physical capabilities and increase control over their own lives. Finally, the ideas of transhumanism do not pose a danger to social development. They are only the basis for building a better society with responsibility to use technological advances. (shrink)

Singularity is a future period during which the pace of technological change will be so rapid, its impact so deep, that human life will be irreversibly transformed. This chapter argues that within several decades information‐ based technologies will encompass all human knowledge and proficiency, ultimately including the pattern‐recognition powers, problem‐solving skills, and emotional and moral intelligence of the human brain itself. The Singularity will allow us to transcend these limitations of our biological bodies and brains. Most long‐range forecasts of what (...) is technically feasible in future time periods dramatically underestimate the power of future developments because they are based on the “intuitive linear” view of history rather than the “historical exponential” view. The history of evolution ‐ both biological and technological ‐ is conceptualized as occurring in six epochs. The Singularity begins with Epoch Five and will spread from Earth to the rest of the universe in Epoch Six. (shrink)

In the literature investigating the long history of appeals to ‘nature’, in its multiple meanings, for rules of conduct or justification of social order, little attention has been paid to a long-standing tradition in which medical and physiological arguments merged into moral and social ones. A host of medical authors, biologists, social writers and philosophers assumed that nature spoke its moral language not only in its general economy, but also within and through the body. This is why, for instance, many (...) critics of Malthus argued that physiological self-regulating mechanisms ensured a spontaneous adaptation of fertility to the circumstances. Beliefs in a beneficent economy of nature persisted when Providence was replaced by evolution. To some, they provided reasons for hope even when others worried about ‘unfit’ members of society increasing at a quicker rate than ‘fit’ ones. The nerves gradually replaced food and blood as moral mediators between society and the body. When faith in bio-social progress was shaken by degeneration theories, and fin de siècle anxiety concerned underpopulation rather than overpopulation, not an insignificant proportion of those who emphasised the bad effects of modern civilisation resorted to ideas and arguments based on a view of the body in which physiology and morality worked together. A common language and common assumptions linked the Kulturpessimisten to their optimistic eighteenth-century colleagues, in spite of their different forecasts. The present paper traces continuities and discontinuities in the operation of a persistent set of interrelated ideas and assumptions on the coalescence of the physiological and the moral across disciplines and contexts. (shrink)

In the literature investigating the long history of appeals to ‘nature’, in its multiple meanings, for rules of conduct or justification of social order, little attention has been paid to a long-standing tradition in which medical and physiological arguments merged into moral and social ones. A host of medical authors, biologists, social writers and philosophers assumed that nature spoke its moral language not only in its general economy, but also within and through the body. This is why, for instance, many (...) critics of Malthus argued that physiological self-regulating mechanisms ensured a spontaneous adaptation of fertility to the circumstances. Beliefs in a beneficent economy of nature persisted when Providence was replaced by evolution. To some, they provided reasons for hope even when others worried about ‘unfit’ members of society increasing at a quicker rate than ‘fit’ ones. The nerves gradually replaced food and blood as moral mediators between society and the body. When faith in bio-social progress was shaken by degeneration theories, and fin de siècle anxiety concerned underpopulation rather than overpopulation, not an insignificant proportion of those who emphasised the bad effects of modern civilisation resorted to ideas and arguments based on a view of the body in which physiology and morality worked together. A common language and common assumptions linked the Kulturpessimisten to their optimistic eighteenth-century colleagues, in spite of their different forecasts. The present paper traces continuities and discontinuities in the operation of a persistent set of interrelated ideas and assumptions on the coalescence of the physiological and the moral across disciplines and contexts. (shrink)

In the literature investigating the long history of appeals to ‘nature’, in its multiple meanings, for rules of conduct or justification of social order, little attention has been paid to a long-standing tradition in which medical and physiological arguments merged into moral and social ones. A host of medical authors, biologists, social writers and philosophers assumed that nature spoke its moral language not only in its general economy, but also within and through the body. This is why, for instance, many (...) critics of Malthus argued that physiological self-regulating mechanisms ensured a spontaneous adaptation of fertility to the circumstances. Beliefs in a beneficent economy of nature persisted when Providence was replaced by evolution. To some, they provided reasons for hope even when others worried about ‘unfit’ members of society increasing at a quicker rate than ‘fit’ ones. The nerves gradually replaced food and blood as moral mediators between society and the body. When faith in bio-social progress was shaken by degeneration theories, and fin de siècle anxiety concerned underpopulation rather than overpopulation, not an insignificant proportion of those who emphasised the bad effects of modern civilisation resorted to ideas and arguments based on a view of the body in which physiology and morality worked together. A common language and common assumptions linked the Kulturpessimisten to their optimistic eighteenth-century colleagues, in spite of their different forecasts. The present paper traces continuities and discontinuities in the operation of a persistent set of interrelated ideas and assumptions on the coalescence of the physiological and the moral across disciplines and contexts. (shrink)