Crucial texts, many available in English for the first time, written before and during the Bolshevik Revolution by the radical biopolitical utopianists of Russian Cosmism. Cosmism emerged in Russia before the October Revolution and developed through the 1920s and 1930s; like Marxism and the European avant-garde, two other movements that shared this intellectual moment, Russian Cosmism rejected the contemplative for the transformative, aiming to create not merely new art or philosophy but a new world. Cosmism went the furthest in its (...) visions of transformation, calling for the end of death, the resuscitation of the dead, and free movement in cosmic space. This volume collects crucial texts, many available in English for the first time, by the radical biopolitical utopianists of Russian Cosmism. Cosmism was developed by the Russian philosopher Nikolai Fedorov in the late nineteenth century; he believed that humans had an ethical obligation not only to care for the sick but to cure death using science and technology; outer space was the territory of both immortal life and infinite resources. After the revolution, a new generation pursued Fedorov's vision. Cosmist ideas inspired visual artists, poets, filmmakers, theater directors, novelists (Tolstoy and Dostoevsky read Fedorov's writings), architects, and composers, and influenced Soviet politics and technology. In the 1930s, Stalin quashed Cosmism, jailing or executing many members of the movement. Today, when the philosophical imagination has again become entangled with scientific and technological imagination, the works of the Russian Cosmists seem newly relevant. Contributors Alexander Bogdanov, Alexander Chizhevsky, Nikolai Fedorov, Boris Groys, Valerian Muravyev, Alexander Svyatogor, Konstantin Tsiolkovsky, Anton Vidokle, Brian Kuan Wood A copublication with e-flux, New York. (shrink)

Bilime ve bilimsel bilgiye yönelik yaygın görüş, bilimin objektif bir faaliyet olduğudur. Bu görüş bilimsel bilginin elde edilmesinde, bilim insanlarının nesnel bir tavır sergilediğini ve onların sosyal faktörlerden etkilenmediğini varsaymaktadır. Yirminci yüzyılın ikinci çeyreğinde, Viyana Çevresi ve Karl Popper’ın düşünceleri ile bilimde sosyolojik ve psikolojik unsurların keşif bağlamı içerisinde görülebileceği, bilimsel kuramların ve araştırmaların gerekçelendirilmesine yönelik girişimlerin ise yalnızca nesnel, epistemik çalışmalardan oluştuğu ileri sürülmektedir. Keşif bağlamı ve gerekçelendirme bağlamı adı altında yapılan bu ayrıma ilişkin iddialar, Thomas Kuhn’un 1962 yılında (...) yayımlanmış olan ‘Bilimsel Devrimlerin Yapısı’ adlı kitabında vurguladığı argümanlar ile sekteye uğramaktadır. Kuhn, sosyal ve psikolojik etkenlerin her iki bağlamda da yer aldığını ifade etmekte ve bu sebeple keşif ve gerekçelendirme ayrımına karşı çıkmaktadır. Bu çerçevede makalede, Kuhn’un ulaşmış olduğu sonuçlar Güçlü Program’ın öne sürmüş olduğu argümanlar çerçevesinde desteklenerek ortaya konulmaktadır. (shrink)

In this article, the identification in different civilizations and eras of some cir-umpolar stars as the north pole star are reviewed, the main principles behind and crucial considerations in the past for forming the criteria for north pole star identification are scrutinized, and some profound differences in ancient and medieval views of it are discussed. The point of departure is the identification of the north polar star in Euclid’s Phaenomena as the star HR 4646, and its identification in the Pahlavi (...) Bundahišn and al-Ṣūfī’s Ṣuwar al-kawākib as HR 4893. Because of the inevitable transitory nature of the north pole star, the location of al-Ṣūfī’s north pole star in the manuscript tradition of his magnum opus during the centuries after him is also investigated in detail. A supplementary discussion is included on the confusion between two different entities—the pole of the celestial sphere and the pivot of an indigenous Arabic asterism envisioned as a millstone—in philological, lexical, and literary Islamic works, which chiefly stems from the vague terminology employed. (shrink)

Abstractabstract:In a recent issue of the Journal of the History of Philosophy, Matt Bower argues forcefully against A. D. Smith's interpretation of Husserl as a disjunctivist. But I argue in this discussion note that the disjunctive reading of Husserl remains plausible. For it seems Husserl was committed to the idea that perceptions essentially have singular contents, while hallucinations do not.

Learning to accept and understand our identity as inhabitants of planet Earth is an essential aspect of living sustainably in a global community with others. What is involved in learning, that despite what divides us, we are first and foremost Earthlings and that the well-being of our planetary home is in our collective hands? What are the cognitive features of concepts that are inherent to thinking like an Earthling? This article considers themes that arise from research that inform what is (...) involved in developing a collective, planetary perspective as it relates to engaging in environmental sustainability. It samples research on how young people understand and reason about agency—their own and that of others—and about the relationship between individual and collective action. It considers the importance of recognizing and engaging with diverse perspectives on agency and collectivity as well as being able to adopt the perspectives of those in different roles and positions. While many of the concepts that are inherent to thinking as part of a collective community of Earthlings are challenging, many are also learnable and represent important instructional targets for helping the next generation to understand how to live together in sustainable ways on a small and finite planet. (shrink)

This is a critique of Timothy Hsiao’s ‘A Moral Defense of Trophy Hunting.’ I argue that Hsiao’s arguments on pain, consciousness, behavior, cruelty, and necessity all fail. More importantly, I argue against his broader conclusion that non-human animals ‘do not have any inherent moral significance.’ My conclusion is that Hsiao’s moral defense of trophy hunting fails.

I look at the two main approaches used to count COVID-19 deaths and show how each of those approaches can appear to both overcount COVID deaths (including deaths it should exclude) and undercount COVID deaths (excluding deaths it should include). I trace this to the fact - well-known to philosophers - that causal attribution is interest-relative. Which deaths we should attribute to COVID (as opposed to other causes) will depend on our particular interests and values. Contrary to what many journalists (...) and researchers report, there is therefore no such thing as the "true" COVID death toll. Understanding this can help us to become more sophisticated consumers of COVID information. I conclude by suggesting that scientists, by reflecting on society's varied interests and values, are in a position to construct measures of COVID-caused mortality that are potentially as useful, or more useful, than the measures we currently have. (shrink)

Herein I engage with the very difficult question of whether the duty to aid (sometimes called a duty of assistance or a duty of beneficence) extends so far as to justify harming persons, perhaps even lethally, in order to protect wild animals. I argue that this question is not nearly as settled as our intuitions may suggest and that Shelly Kagan’s arguments on Defending Animals, contained in his book How to Count Animals, More or Less, provide a rich substrate in (...) which to cultivate ideas on this subject (2019, pp. 248–279). My intuition is that killing a person, even one ‘guilty’ of trying to kill an animal for sport or leisure, is far beyond what a duty to aid can command, though admittedly I find my own intuition somewhat morally dumbfounding. I argue further that Tom Regan’s ‘worse-off principle’ may ease the ever-uncomfortable sense of moral dumbfounding by providing a surer foundation for the intuitive sense that we cannot ethically go so far as to threaten a person with lethal force in defense of nonhuman animals. (shrink)

Values and ethics in in the Ramayana of Valmiki.

Quality control is an important and integrated part of the scientific system. However, developments in science and society are changing quality control into quality monitoring. New, virtual, and fluid organizational forms are emerging. Common boundaries are seen as being broken down as, for example, in the “triple helix” and the “mode 2” concepts. The stakeholders in science are showing an interest in being more involved in science. They want their evaluation criteria to be used, and they want evaluations to be (...) done on a regular basis because they do not trust the new scientific institutions to be left on their own. Quality monitoring changes the requirements for conducting evaluations as part of quality control. Assessing the societal value of research becomes increasingly important. Finally, quality monitoring emphasizes organizational learning rather than controlling quality in scientific organizations. (shrink)

Kuznet︠s︡ov, I. V. Kategorii︠a︡ prichinnosti i ee poznavatelʹnoe znachenie.--Shali︠u︡tin, S. M. Ob otrazhenii kak obshchem svoĭstve materii.--I︠U︡rgelenas, D. I. Teorii︠a︡ otrazhenii︠a︡ i poni︠a︡tie informat︠s︡ii.--Korneeva, A. I. Vozrastai︠u︡shchai︠a︡ rolʹ logicheskogo myshlenii︠a︡ v poznanii mira.--Klimashevskiĭ, G. Teoretiko-poznavatelʹnai︠a︡ rolʹ myslennogo ėksperimenta v fizike.-- Podosetnik, V. M. Gnoseologicheskoe znachenie faktov v poznanii obshchestvennykh i︠a︡vleniĭ.

For a long time, researchers in the fields of psychology and neuroscience have been interested in discovering ways to boost productivity in traditionally "healthy," "clinical," and "military" populations. However, one of the biggest challenges in reaching this objective is developing personalised performance phenotypes that can be used to build interventions that are specifically catered to each individual's needs. Impact: Thanks to AI's recent advancements, we can now create individualised training, preparation, and recovery plans that are tailored to each person's unique (...) cognitive and biological profile. Concurrent AI advancements, especially in the psychological and neurological sciences, have demonstrated the importance of incorporating domain expertise and stakeholder inputs into the development of trustworthy AI. Value: This Patterns themed issue seeks original empirical work, literature reviews, and methodological papers that establish and validate precision artificial intelligence methods for human performance optimization, with a focus on modelling individual differences via state-of-the-art computational methods. (shrink)

Today the study of Hobbes is both reputable and flourishing, to judge by the numbers in recent years of publications, submissions, conferences, workshops, and sessions at professional meetings devoted to Hobbes, along with growing interest from scholars in China and Latin America. I recently conducted a survey of colleagues working on Hobbes; a non-scientific survey, it included scholars working in a variety of departments. This research note reports the views of more than three dozen respondents, who answered three questions: (1) (...) what has been at stake in Hobbes debates?; (2) have any conclusions been decisively established?; and (3) what are the open questions for the future? The answers evidence a lack of consensus but also demonstrate that we have increasingly refined and sophisticated theoretical arguments for and against contending positions. (shrink)

In this article I describe the implicit conceptualization of social order which exists in Death Stranding — localized in both the setting and the mechanics of the game — and compare it with the conceptualization of Thomas Hobbes’s “Leviathan”. First, the theoretical tension between Death Stranding and “Leviathan” is traced: the speculative conceptualization of the Leviathan and the procedural conceptualization of Death Stranding are compared by clarifying the role that the concepts of action, authorization, right and sovereignty play in Hobbesian (...) theory and the video game. Sec­ondly, the theoretical tension between the political and natural capacities of the Sovereign according to Hobbes is explicated; with the help of mate­rial from Death Stranding, a variant of its resolution is proposed, suggest­ing the conceptualization of the Sovereign-without-a-body: an instance devoid of physical capacity and materiality, yet still capable of maintaining social order as a product of its activity. Subsequently, attention is paid to the mechanics of state expansion in Death Stranding: I describe and analyze how the Sovereign-without-a-body’s messenger — the protagonist of the video game — interacts with people outside the Sovereign’s zone of influ­ence, convincing them to consent to return to the commonwealth. This theoretical move makes it possible to supplement Hobbes’s binary scheme of the state of nature and commonwealth with a third concept — the state of memory, in which the memory of the Sovereign turns out to be a deci­sive factor influencing whether the commonwealth will be restored to its former boundaries. By explicating the Hobbesian theory of imagination, I demonstrate that — in the state of memory — the Sovereign is contingent, not fully defined, and virtual. (shrink)

L'abstraction qui donne le logique etant radicale tombe dans le vide. Ni du cote matiere, puisqu'elle porte sur l'indefini tout objet, ni du cote forme elle ne s'accroche a une qualification positive. Comment est possible une science qui ne dispose que des notions unite, pluralite et representation? Que tirer de l'exigence d'accord de la pensee avec elle meme sinon l'eternelle repetition? Pour que l'accord revetit un sens plein, il faudrait qu'il y eut au moins une differenciation a l'interieur de la (...) pensee, que l'occasion de desaccord possedat deja un contenu, mais la logique serait alors logique transcendantale ou dialectique. Jean Cavailles. (shrink)

Church youth work is the activities and programs organized by churches for young people. These activities aim to contribute to the religious, spiritual and social development of young people. Church youth work brings young people together and supports them in areas such as religious education, spiritual development, community service, leadership development and active participation in the religious community. It is seen that youth work, which was previously a part of family work, has been organized as a different field of work (...) over time. Churches carry out activities in this field through an organizational structure called youth ministry. Churches generally have a certain systematic and work program in their youth work. Most churches organize their youth programs according to the relevant educational levels. Churches tend to create smaller sub-groups within the youth program and divide young people by grade level. These divisions are usually at the middle and high school level, but youth groups extend to university students and are often referred to as "college and career". Higher education seems to be emphasized in youth work. Many theological faculties offer different postgraduate programs to meet various needs. The quality of youth work is largely determined by the academic studies conducted in this field. Practical theology, which is established as an academic discipline in faculties of theology, both provides the theoretical background that shapes the practice of these studies and provides training to train qualified personnel in the field. The approach to youth ministry can vary, taking into account the different views on the subject, the places where this ministry is provided and the characteristics of people. There are different paradigms in church youth work, especially for young people living in cities. These are called traditional, liberal, activist and prophet-centered youth paradigms. Another pillar of church youth work is spiritual counseling services. Recently, churches have started to employ professional spiritual counselors. Spiritual counseling, a concept that emphasizes the Christian cultural origins of counseling, is now included in youth work. Spiritual counseling is seen as a professional guidance fed by religious and spiritual sources. Church spiritual counselors listen to the problems faced by young people, support them and try to understand them. Spiritual counselors provide guidance based on religious teachings and values to support the personal development of young people. Spiritual counseling conducted by churches can take various forms. These include individual counseling, group counseling, family counseling, online counseling, retreats and workshops. The personnel who carry out the youth work of the churches are also called youth leaders. Accordingly, it is seen that various leadership models in the literature are discussed in this context. Some leadership models that are thought to inspire youth work are: Servant leadership, ethical leadership, spiritual leadership and transformational leadership. In this research, these leadership models are discussed in the context of church youth work. This research aims to reveal the basic approaches and principles in this field by focusing on the studies in the context of non-formal religious education in Catholic Churches. Although it varies from region to region or from church to church, the main problem of this study is to examine the youth work of the Catholic Church in the context of non-formal religious education in general. The research data were obtained through document analysis method. On this occasion, it is thought that this study will also be useful in the context of a comparative evaluation of non-formal religious education in our country. (shrink)

Стан гуманітарної освіти в Україні зумовлює тривалі дискусії, які точаться навколо нагальних проблем, посталих в українському суспільстві. Гуманітарна освіта покликана розширити розуміння людиною самої себе, на противагу природничим наукам, які надають лише «чисте» знання і не сприяють рефлексії. Гуманістичні вектори сучасної освіти орієнтовані на всебічний розвиток студента, реалізацію його потенціалу, формування певних умов для повноцінної реалізації всіх його потенцій та задатків. Освіта, як елемент гуманітарного розвитку держави, має забезпечувати висококваліфікованими фахівцями усі сфери життєдіяльності. Саме вона має стати тим фундаментом, на (...) якому розбудовуються нація та національність. (shrink)