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In the present experimental text I will show how thinking the body as an image-body refers to the impossible figures of its infinite 1) heterosimultaneous opening (unfolding the layers to the figure of a monster) and 2) shrinking to a point of impossibility (of narrative suspension, freezing in a figure) – which are two ideal poles. This double impossibility constitutes a fracture, conceived through illustricture as a (meta)figure. The collaborative work of two models – that of the Galilean pendulum, adapted for stage production, and the topological-quantum model of Deleuze and Guattari – will serve to analyze modalizations, in which analysis, alter-potentiality will be tested as a non-classical alternative in different contexts of subjectivation. The disjunctive synthesis of points from co-impossible surfaces, in the perspective of the connected models, allows us to think as unpredictable the development of the conceptual potentiality of autopoietic production beyond the stopping point of figuring in a figure
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The word intuition is widely used as an umbrella term both in the non-specialized everyday environment and in specialized humanities literature. It is often accepted unconditionally, even though there is a lack of consistent and satisfactory attempts to clearly define the notion. In the field of philosophical inquiries, it is a common practice to use the notion of intuition as an implicit argumentative component as well as a guarantor of legitimacy in the unfolding of speculative “discourses”. Taking this to be the prevailing case, considering the term in question from a neurobiological perspective seems to be a somewhat productive endeavor insofar as it can provide clarity on the physiological prerequisites involved in the realization of the specific subjective attitudes and dispositions, the latter of which play a certain role in the adoption of rationally substantiated arguments and conclusions. A number of scientific studies report a direct correlation between the higher cognitive functions, responsible for the making of logico-rational inferences, and the limbic system, which governs the manifestation of unreflected irrational attitudes and reactions. In the light of such empirical evidence, any frivolous usage and reference to methodological components such as “rational intuition” seems highly problematic, to say the least.
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Emerging digital data sources provide opportunities for explaining social processes, but also challenge knowledge production practices within social sciences. This article contributes to the ‘end of theory’ discussions, which have intensified in the social sciences since the widening practice of big data and computational methods. Adopting a systematic literature review of 120 empirical articles through a combined quantitative and qualitative approach, this article strives to contribute to the ongoing discussions on the epistemological shifts in social media big data (SM BD) studies. This study offers an insight into the development of analytical methods and research practices in SM BD studies during their rapid growth period in 2012–2016. The study findings only partially revealed the ‘end of theory’ claim: the problem setting of the studies is rather weakly related to theory, often neither hypothesis nor research questions are formulated on the basis of previous theories or research. However, this relatively weak relatedness to theory has not led to the descriptive type of inference, but rather exploratory, or predictive ways of reasoning. Instead of enabling predictions in social science research, SM BD raises issues of understanding the causes and effects in predictions for evaluating the social mechanisms of global disruptions. Developing ‘human research machines’ that exploit the cognitive resources of individuals should not be the aim of SM BD production. The outcome should be to recognise that the cognitive abilities of researchers, access to data, and developing novel methods are necessary for evaluating the global impact of social behaviour.
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This article acknowledges that today, the scientific theory of information remains unclear. However, in the modern world, which is undergoing the transition to a new stage of development, that is, a postindustrial society (Industry 4.0), the phenomenon of information becomes a fundamental category of scientific knowledge and a constitutive feature of a new stage of development. In the context of the latest scientific concepts and experiments, from the philosophical point of view, information can be considered as “some initially assigned givenness” (Nalimov, 1989, p. 229). This approach allows us to assume that it is not information that is the way and means to acquire knowledge, as many researchers believe, but knowledge is the way and means to obtain information which is a fundamental essence of the reality. Almost all serious researchers note that the modern global megasociety is undergoing the transition to a qualitatively different state, which cannot be described with today’s universals of the worldview (of a human, world, global evolution of a human, world, society) (Letov, 2009). Different researchers name this qualitatively different state of the society variously: post-industrial society, post-capitalist society, post-economic society, super-industrial society, information society, the society of knowledge, etc. [...]
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The scientific life in mid-seventeenth-century Europe was characterised by numerous academies of sciences and scientific associations whose aim was to propagate the development of the sciences, art and literature. Some have called it “the new Age of Academies all over Europe”. These institutions brought together not only educated professionals but also a large number of amateur scientists. They called for the deliberate abandonment of verbal dispute in favour of visual demonstration/experimentation, and for the creation of paid scientific professionals who would devote their full time to the enterprise. These scientists conducted numerous experiments, the results of which were demonstrated at academic sessions. Franciszek Bieliński became Grand Marshal of the Crown in 1742. During the many years of his public service, he aimed to improve the well-being of Warsaw inhabitants, especially by paving the streets and creating a modern sewerage system. In the light of recent scholarly studies, Franciszek Bieliński is perceived as a figure of very wide horizons, striving to join the Parisian academic scientific discourse in order to transfer knowledge and technology to Poland. Bieliński exchanged letters with the eminent member and three-time president of the Paris Academy of Sciences (1666–1803), Henri Louis Duhamel du Monceau, who among numerous other projects tested new methods of horticulture, agriculture and forestry. The article aims to discuss the scientific research undertaken by Bieliński in regards to technology transfer in the area of agriculture, on the basis of unanalysed documents. Recently found correspondence shows that Grand Marshal Bieliński was involved in experimental research supervised by Duhamel du Monceau, under the aegis of the Paris Academy of Sciences. It pertained to modern agricultural crops and the application of new technologies. The agricultural experiments that Bieliński carried out on his private lands in Otwock over many years focused on improving and increasing agricultural production in accordance with the instructions given by Duhamel du Monceau. An interesting research finding was the detailed description of one of the earliest transfers of advanced technology in the field of agricultural machinery. Reports of the work conducted in Poland, which were sent to Duhamel du Monceau, proved to be so useful and important that the latter mentioned these in the proceedings of the Paris Academy of Sciences.
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The review of: Martin Heidegger: Überlegungen II–VI (Schwarze Hefte 1931–1938), Überlegungen VII–XI (Schwarze Hefte 1938/39), Überlegungen XII–XV (Schwarze Hefte 1939–1941), ed. by Peter Tawny, 2014. Martin Heidegger Gesamtausgabe, 94–96, Frankfurt am Main: Klostermann.
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Reading and analyzing several of our late teacher's publications, the regretted academic and scholar Solomon Marcus, have implemented into our mind the noble idea of attempting to present mathematical notions from a historical perspective. We set out to present means and ways through which we may enrapture students into the study of mathematics, by highlighting tight though sometimes inconspicuous bonds that tie mathematics together with other sciences and related fields. This approach invites the reader to tackle new reading material that, in turn, will open up new horizons, new perspectives on other related fields.
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In the lively debates of the first decade of the 21st century over the relationship between religion and science, whereby Christian thought was pushed? in the apologetic corner when discussing the matters of biology, evolution, the origin and functioning of life, two important, undisputed premises remained in the background: (1) that this debate was and continues to be a fight between different biophilosophies and (2) that these biophilosophies operate under the guidance of different notions of life. This article focuses on some of the most influential figures in the Christian biophilosophy of the last decade, who in their work thematize the concept of life – shifting the question from the usual ‘how life originated’ to ‘what is life?’. Biophilosophy as a metaphysically broader, more fundamental and more inclusive concept is used in the article to distinguish it from the philosophy of biology as a sub-discipline of the philosophy of science, which is subjected to the theoretical questions of the relatively recently emerged biological science. This allows us to talk about various biophilosophies, such as Kantian, Cartesian, Aristotelian or Christian, whereby the conceptual center is determined by the characteristic concept of life, from which further philosophical questions related to the problematics of living beings are derived hierarchically. Christian biophilosophy, on the other hand, refers to the use of philosophy as a discursive, rational, hermeneutic, or heuristic means for Christian ends (based on Christian presuppositions and conceptual field derived from the faith in Revelation) that focus on the notion of life and reflection about living beings. This article examines the latest Christian biophilosophy through such influential trends and thinkers as neosholastics, Edward Feser, Alvin Plantinga, Michael Hanby, phenomenology, Michel Henry and Jean-Luc Marion.
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22. međunarodni kongres o povijesti znanosti (ICHS 2005) Peking, Kina 24.-30. srpnja 2005. U Pekingu se od 24. do 30. srpnja 2005. održao 22. svjetski kongres o povijesti znanosti (ICHS), najveći u 76-godišnjoj povijesti održavanja tih kongresa do sada, još od prvoga u Parizu, daleke 1929. godine. Ugledni povjesničari i filozofi znanosti iz preko 70 zemalja i regija, njih preko 1200, sedam dana su referirali i raspravljali u okviru 37 znanstvenih sekcija, 62 simpozija, te 10 plenarnih predavanja.
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Body Intelligence is the body’s capacity to vary, understood as fluctuating field whose primordial sense is proprioception, inherited form 4 billion years of bacterial sex and simbiogenesis. Ontohacking/metaformance techniques to unfold BI are proposed in face of a millennia old tendency to reduce sensorimotor plasticity, linked to systems of domination and exponentially expanding in current hypercolonial, transhumanist dystopias of control and AI.
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Technology is part of the activities we do in our daily lives. It is both the method by which we have come to be able to organize our lives and society and an experience in itself through the worlds and opportunities it opens up for us. Because technology has come to develop so much and be so complex, we can no longer see technology as a tool. It can mimic the human process of learning, thinking and even creation, which requires the technology to be redefined. To bring a new definition of technology, we start from the idea that man has built technology according to his resemblance so that it can do human work. For technology to cross the tool threshold, it needed to mimic human intelligence - which it did, and because of this we define technology by looking at its capacity of being episteme, techne and praxis.
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Всероссийская научная конференция с международным участием «Российский региональный университет: информатизация, цифровизация, гуманизация», Иваново, 11—12 декабря 2020 г. / Russian scientific conference with international participation “Russian Regional University: Informatization, Digitalization, Humanization”, Ivanovo, December 11—12, 2020
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This short essay aims to provide insight into the emotional background underlying Quaternary palaeontology and encourage scholars to thoroughly discuss the psychological determining factors behind its practice. The nostalgia for past times and the feeling of loss of a world that will never return are the emotional landmark of Quaternary palaeontology. Due to its taste for perished things and nostalgic turn into the past, Quaternary palaeontology participates in the bias of the pagan version of the Ubi sunt elegiac motif. While this work specifically concerns Quaternary palaeontology, it can probably serve as a guide to reveal the perceptions and motivations behind other sciences.
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Muslim understanding of modern science is predominantly marked by its instrumentalist conception according to which modern science is metaphysically and ethically neutral. Such understanding of modern science overlooks its basic epistemistic and methodic event which lies in abstract mathematical, leveling, reductionistic plan, set up before any research, that determines the way in which beings or happenings are being thrown to the very research. In such a predominantly Muslim understanding Naquib al-Atttas stands out with his own critical position. He belongs to the circle of contemporary Muslim thinkers who have devoted significant attention to the consideration and revival of Islamic philosophy, knowledge and education in which horizons one should seek answers to the challenges of modern technological scientific western culture.
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We are discussing important problems prior to philosophy of logic that Non-classical logic has raised. The main one is the proliferation and, respectively, the question of monism and pluralism in logic. Another challenge to philosophy, related to the imposition of non-classical logic, is the appearance and application of the term “philosophical logic”. For me, two questions related in fundamental ways. Because I believe that one of the answers to the question, “What, actually, is “philosophical logic’?” is that part of its task is to philosophically discuss precisely the problems that the emergence and validation of non-classical logic pose for philosophy. And this is a concrete example of how to understand the tasks of the still unclear concept of "philosophical logic". So I will first focus on this notion.As for the reasons for the term – “scientific and theoretical”, and “social and practical”, I will mainly focus on the first, but in the end I will also touch on the second.
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This article aims to present the application of neo-Meinongianism to Benacerraf's dilemma. This dilemma embodies the problems of the ontology of mathematical objects. The two schools of thought in philosophy of mathematics – realism and anti-realism, are the two sides of the dilemma. The dilemma poses a challenge to the ontology of mathematical objects: in order to be adequate, it must not make the semantic and epistemological problems related to it unsolvable. This further complicates the ontology of mathematical objects. In a sense, we can assume that neo-Meinongianism, as a non-traditional approach, can offer a satisfactory solution to the dilemma, for, on the one hand, it preserves the standard referential semantics and, on the other, it makes a modification in the epistemology of mathematical objects.
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Marc Van De Mieroop, “Theses on Babylonian Philosophy”, Journal of Ancient Near Eastern His-tory 5(1-2), 2018, ss. 15-39. Bu makale altı tez üzerinden 20. yüzyılın ortalarında kaleme alınmış ünlü Before Philosophy isimli kitaba rağmen Eski Babil’de felsefe olarak adlandırılabilecek bir düşünce sisteminin varlığını tartışmaktadır. The Intellectual Adventure of Ancient Man yoluna devam etti. Babillerin ve eski Yakın Doğu'da çivi yazısıyla yazan diğerlerinin kullandığı sayısız liste sayesinde onların sistematik düşünce ilkeleri keşfedilebilir. Felsefi bir anlayışın kilit noktası fiziksel gerçeklikte gözlemlenebilen şeylerden ayrı olarak çivi yazısının kendine has bir gerçeklik içerdiği düşüncesinde yatmaktadır.
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Ancient beliefs such as astral projection, human possession, abduction and other similar are not only universal, taught by all religions, but also used as premises for core believes/expectations, such as after-life, eternal damnation, reincarnation, and many others. Transferring Consciousness to a Synthetic Body is also a feature of interest in our actual knowledge, both religious as for science. If immortality were an option, would you take it into consideration more seriously? Most people would probably dismiss the question since immortality isn’t a real deal to contract. But what if having eternal life was a possibility in today’s world? The possibility of the transfer of human consciousness to a synthetic body can soon become a reality, and it could help the world for the better. Thus, until recently, the subject was mostly proposed by religion(s) and saw as a spiritual [thus, not ‘materially real’ or ‘forthwith accomplishable’] proposal therefore not really fully engaged or trust if not a religious believer. Now, technology is evolving, and so are we. The world has come to a point where artificial intelligence is breaking the boundaries of our perception of human consciousness and intelligence. And with this so is our understanding about the ancient question ‘who are we?’ concerning consciousness and how this human feature sticks to our body or it can become an entity beyond the material flesh. Without being exhaustive with the theme's development [leaving enough room for further investigations], we would like to take it for a spin and see how and where the religious and neuroscience realms intersect with it for a global, perhaps holistic understanding. Developments in neurotechnology favor the brain to broaden its physical control further the restraints of the human body. Accordingly, it is achievable to both acquire and provide information from and to the brain and also to organize feedback processes in which a person's thoughts can influence the activity of a computer or reversely.
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In STEAM education the fields of science, mathematics, engineering, art and technology are taught by integrating these fields in a holistic way instead of teaching them separately. However, preparing STEAM activities that helps actualizing students’ learning in terms of concepts, principles and actions related to science classes is a difficult process. This study involves a STEAM activity prepared as a sample that can be used in teaching and learning process. The activity prepared was implemented to 7th grade middle school students composed of 37 participants. Before and after implementation, a questionnaire that was composed of three open ended questions was applied in order to determine how the activity is effective. As a result of the implementation, it was concluded that the activity developed was effective in students’ learning in the science topic entitled as conservation of energy. For this reason, it is thought that the activity prepared about the conservation of energy topic in which students have a lot of misconceptions will be a useful class activity that can improve students’ meaningful learning. Besides, it can also be used as a practical teaching design that can easily be used in crowded classes.
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