When we attempt to define life, we tend to refer to individuals, those that are alive. But these individuals might be cells, organisms, colonies... ecosystems? We can describe living systems at different scales. Which ones might be the best ones to describe different selves? I explore this question using concepts from information theory, ALife, and Buddhist philosophy. After brief introductions, I review the implications of changing the scale of observation, and how this affects our understanding of selves at different structural, temporal, and informational scales. The conclusion is that there is no single ``best'' scale for a self, as this will depend on the scale at which decisions must be made. Different decisions, different scales.

The concept of economic self-reliance, widely known by Thai people as the philosophy of sufficiency economy, has been widely promoted in rural Thai societies. By practicing this philosophy, it is expected that the citizens’ quality of life and local environments could be sustainably improved. This study aims to explore the contribution of the community practices of the sufficiency economy philosophy to rural villagers’ quality of life improvement, and to investigate potential factors that determine the trust of villagers in the philosophy. With the purpose to propose strategies which could enhance trust and promote villagers’ practices of the philosophy, the study investigated influences of three relevant factors on trust towards the philosophy. Those factors included factors related to cognitive-based trust, factors related to emotional-based trust, and factors related to demographic characteristics. Questionnaire surveys and in-depth interviews with community leaders and local villagers were conducted in the Ban Jamrung community, in Thailand’s Rayong province. The results of the statistical analysis revealed that the residents who applied the sufficiency economy philosophy in their daily lives experienced a relatively better quality of life. Additionally, it was found that trust in the philosophy could be predicted more by rational factors than by emotional factors. These findings could be utilized to develop strategies to maintain and enhance the trust of the people in the philosophy of sufficiency economy.

Liberal Islam is a form of socio-religious deviation for its adherents. In the name of human rights in Islam excessively, the potential for liberal Islamic thinking is born. Meanwhile, human rights need to be upheld in order to create Islam that is open in thinking and solutions in solving problems for the sake of creating a harmonious life. This study aims to describe the results of research on the thoughts of the East Java Nahdlatul Ulama Figures on the dialectic of the emergence of liberal Islam in Indonesia based on the philosophical aspects and forms of thought in order to straighten the views of Indonesian Muslim figures who are considered liberal thinking based on their opinions of other religions. This research is based on a structural functional theoretical framework where each informant adjusts to his capacity in maintaining the balance of conflict. The approach in this study uses qualitative-analysis with a type of centralized interview research. The results show that the dialectic of liberal Islam is the power of human rights and ignores the creed oriented towards the advancement of legal products. While the liberal Islamic philosophy is a desire, differences in thinking methodology, excessive use of rationality.

Introduction: Family-centered care (FCC) is currently taking a greater role in health care, due to the increasing empowerment of the parental experience. This literature aims to find out the study of the philosophy of child nursing services based on Family Centered CareMethode: The study of this literature through the search of scientific publications ranges from 201 7-2022. The databases used are Pubmed, Science Direct, and Proquest. The literature search was conducted according to the topic with four keyword groups based on Medical Subject Heading (MeSH) and combined with Boolean operators AND, OR and NOT, keywords Child AND Family AND Centered AND Care. Result: The study of the philosophy of child nursing services based on Family Centered Care is conducted based on the study of ontology, epistomotogi and axiology. Family-centered care (FCC) is a philosophy that emphasizes partnerships between parents and health care staff. The FCC's basic principles in neonatal intensive care units (NICs) are unlimited parental presence and parental participation, shared responsibility and decision-making about infant hospital care, and open communication between parents and staff. A family-centered treatment approach has benefits such as maintaining a bond between the child and the family, allowing the family to engage in child care, and minimizing the negative effects of hospitalization on the child and family.Conclusion: FCC is beneficial for nurses in terms of efficiency and effectiveness of time in the care process and increases professional satisfaction. Therefore, the implementation of the FCC is more effective and the satisfaction of clients and families is more increased.

Family-Centered Care (FCC) as a philosophy is defined as a care provider that emphasizes and involves the important role of the family. However, there are several obstacles in implementing family center care for children where parents have different perceptions from health workers. Parents are angry when they are involved in a job they consider to be a nurse's job and the attitude of nurses prevents parents from participating. This difference in perception causes the implementation of Family Center Care (FCC) has not been carried out optimally, this has an impact on discomfort during treatment. Along with the not yet optimal implementation of family center care when providing care to children, further discussion is needed regarding the philosophy of child nursing with a family center care approach. The reasons for the importance of implementing family center care include building a collaborative system, focusing on family strengths and resources.

The French-Swiss Professor in inductive philosophy Richard Avenarius (1843-1896), the father of empirio-criticism together with Ernst Mach, is one of the most underrated and misunderstood philosophers ever. It mostly depends upon his terminology, which displays an insurmountable difficulty. However, influenced by the most innovative proposals of his times of transition between the idealistic/rationalist legacies and the new Materialism/scientific interpretation of reality – i.e, by cultural evolutionism, linguistics, biomechanics, entropy/energy and, above all, by the newborn experimental psychology-, he produced a complete system of philosophy and innovative methods of investigation of the laws of knowledge. Hints (chunk, scrap, fragments) of his original ideas can be found not only in philosophers of mind after him - such as Gestalt, phenomenalism, behaviourism, functionalism and cybernetics, autopoiesis, dynamical systems theory, embedded/embodied mind, free-energy principle of the brain – but also in recent neuroscientific theories – nervous transduction, electric spikes, cracking of neural code, multisensory integration -. Our aim is to provide the first chronological English summary of his masterpiece, the “Kritik”, to give the possibility to the (almost) totally unaware English speakers to appreciate such a neglected and innovative thinker.

The details of abiogenesis to date remain a matter of debate and constitute a key mystery in science and philosophy. The prevailing scientific hypothesis implies an evolutionary process of increasing complexity on earth starting from (self-) replicating polymers. Defining the cut-off point where life begins is another moot point beyond the scope of this article. We will instead walk through the known evolutionary steps that lead from these first exceptional polymers to the vast network of living biomatter that spans our world today, focusing in particular on perception, from simple biological feedback mechanisms to the complexity that allows for abstract thought. We then will project from the well-known to the unknown to gain a glimpse on what the universe aims to accomplish with living matter, just to find that if the universe had ever planned to be comprehended, evolution still has a long way to go.

We discuss the fate of the correspondence principle beyond quantum mechanics, specifically in quantum field theory and quantum gravity, in connection with the intrinsic limitations of the human ability to observe the external world. We conclude that the best correspondence principle is made of unitarity, locality, proper renormalizability (a refinement of strict renormalizability), combined with fundamental local symmetries and the requirement of having a finite number of fields. Quantum gravity is identified in an essentially unique way. The gauge interactions are uniquely identified in form. Instead, the matter sector remains basically unrestricted. The major prediction is the violation of causality at small distances.

A methodological similarity between Thomas Hobbes and Pëtr Kropotkin is the intention to spread a theoretical foundation to everyone, in the sense that they are willing to give to all the people a clear description of the reality and a subsequent political view. To do so, they use a scientific method, deductive (starting from empirical observations) in the case of Hobbes, inductive-deductive in the case of Kropotkin. Kropotkin underlines the educational value of the scientific method.In this work we want to highlight that, although they both start their argumentations from a materialist ontology, Hobbes and Kropotkin conjecture two completely different states of nature. Hobbes describes the state of nature through the two famous metaphors homo homini lupus (citing Plautus) and bellum omnium contra omnes, while Kropotkin introduced the theory of mutual aid. Both the theory of a state of war by Hobbes and the theory of mutual aid by Kropotkin have been revolutionary. Hobbes has been influenced by the scientific revolution initiated by Francis Bacon, one of his mentors, and Galileo Galilei, together with a criticism towards the ancient Greece philosophers, in particular Aristotle. Kropotkin has been influenced by the ground-breaking writings of Charles Darwin together with a very fruitful Russian scientific environment.We want to stress here that the disenchanted view of the human nature in Hobbes, a state of war due to the fact that everyone has rights on everything, helps him to legitimate sovereignty, while the positive view of human nature in Kropotkin, a spontaneous mutual aid among people in a community, helps him to legitimate anarchy. Therefore, the fascinating scientific methods of the two materialists Hobbes and Kropotkin to structure a solid political theory cannot neglect different views on human nature due to their historical contexts.

In recent decades, a number of high-profile cases involving fraud as research misconduct have been in the media and resulted in severe consequences for those convicted. According to the increased cases of allegations and coverage in the media, this reflects a heightened awareness that fraudulent actions exist. Nonetheless, the Office of Research Integrity data suggests that despite the growth in the number of the cases of allegation there has not been a commensurate increase in findings of misconduct. The purpose of this paper is to explore misconduct to better understand what it entails. An analysis of misconduct from the perspective of the definitions of allegations and fraud of is conducted and potential frameworks for understanding both are considered. The paper considers serial-positioning effects of primacy and recency on allegation phenomena, as well as supervenience theory and contextualism as a lens for understanding fraud. Discussion of the relational semantics of the core aspects of fraud and de facto grouping of forms of misconduct. It is concluded that the interrogative pronouns of “what” and “when” could be used to categorize forms of misconduct laying the foundation for the next paper that deconstructs the definition of falsification according to the Public Health Service.

In order to clarify some more concepts, we start by classifying some forms of populism and visualize them as precursors of totalitarianism. It goes without saying that media control or at least media domination (especially in this recent age of digitalization) becomes important within this context, because the Turing galaxy follows essentially the development of the Gutenberg galaxy, but at the same time, quite different from the latter, it multiplies, enhances, and accelerates anonymous data pressure that alters the quality of the ongoing discourse. This is what we would like to discuss here in more detail by also asking for a possibly anthropological principle that underlies these developments.

Introduction: The application of the concept of self-regulation that has an impact on the psychological well-being of adolescent social media users as self-regulation in a core aspect of human functioning that helps facilitate the successful pursuit of personal goals and adaptability to changes in the environment. This literature aims to determine the study of the psychological well-being philosophy of adolescent social media users based on self-regulation.Methods: This literature study was conducted through a search for scientific publications ranging from 2018-2022. The databases used are PubMed, Science Direct, and ProQuest. The literature search was carried out according to topics with four groups of keywords based on Medical Subject Heading (MeSH) and combined with Boolean operators AND, OR and NOT, keywords Self-regulation AND mental wellbeing AND social media AND adolescence.Results: A study of the psychological well-being of adolescent social media users based on self-regulation based on ontology, epistemology, and axiology studies. Self-regulation is a philosophy that emphasizes the dynamic process that directs the behavior of a teenager towards the desired final state and adapts to changes that occur in the surrounding environment. The adaptation process is carried out as a form of self-regulation of the positive and negative impacts of using social media on adolescents with a motivational approach and avoidance system. The approach motivation system is carried out if it provides positive aspects in social media. While avoidance motivation is carried out if it has a negative impact in the form of low self-esteem, depression, and body image disturbances as a result of social comparisons made by teenagers when they see other people's posts.Conclusion: The concept of psychological well-being of adolescent social media users based on self-regulation is beneficial for parents to improve the parenting pattern of adolescent children. Good parenting is needed in understanding the positive and negative impacts of using social media and reducing externalization problems in adolescents.

This article presents an overview of the philosophical and theoretical foundations of the Family Resilience, The Resiliency Model of Family Stress, the Adjustment, and Adaptation Model in families caring for the elderly, The Concept of Religious Coping and its application in order to strengthen family resilience. It is based on the phenomenon the increasing elderly population worldwide has become a global problem, along with the fact that the extension of life expectancy in a person is also accompanied by a decrease in function due to degenerative processes, that require complex health care services. So far, the family is still the primary care setting of choice in the care of the elderly. However, as an informal caregiver, the family also has many limitations that cause the burden of caring for the elderly to become a source of stress in itself. Hence, it impacts the quality of care and the quality of life of the elderly themselves. Meanwhile, from various sources, it is known that religious coping is one of the sources of overcoming stress. So that a strategy is needed to strengthen family resilience in accepting the responsibility of health care for the elderly with a religious coping approach.

This paper explores the rationale behind Booker T. Washington’s vocationalist philosophy of education for the then recently emancipated black population. Through the use of a critical thinking framework, an analysis of remarks from key speeches and his life according to scholars providing Washington’s prescriptive argument and rhetoric is undertaken. Despite Washington’s intentions, the argument for his vocational approach is demonstrated to be oppressive, myopic, and circular in its logic. The author proposes a framework for understanding the counterintuitive development of vocationalist philosophy based on the dichotomous nature of the human experience’s value-construct and context misalignment. Concordant or discordant dualities that result from misalignment are explained and how to reconcile Washington’s Vocationalism with opposing the philosophy of W.E.B. Du Bois due to equivalence or consistency of values with theoretical constructs is also discussed.

A revitalized practice of natural philosophy can help people to live a better life and promote a flourishing ecosystem. Such a philosophy is natural in two senses. First, it is natural by seeking to understand the whole of nature, including mental phenomena, In particular, a comprehensive natural philosophy should address the phenomena of sentience by embracing first- and second-person methods of investigation. Moreover, to expand our understanding of the world, natural philosophy should embrace a full panoply of explanations, similar to Aristotle’s four causes. Second, such a philosophy is natural by being grounded in human nature, taking full account of human capacities and limitations. Future natural philosophers should also make use of all human capacities, including emotion and intuition as well as reason and perception, to investigate nature. Finally, since the majority of our brain's activities are unconscious, natural philosophy should explore the unconscious mind with the aim of deepening our relation to the rest of nature and enhancing well-being.

Background: Industry revolution 4.0 (IR.4.0) paradigm, nurses were required to have adequate competencies to carry out their professional duties. Digital information should be mastered by the nursing student. Purpose: This study aims to explain digital literacy competencies on nursing students in the era of IR 4.0 in the Indonesian context. Methode: A literature review was conducted in this study using Rayyan Systematic Reviews Software. Results: There was 14 literature analyzed describing Student’s Information literacy competency and Internet of Thing. Conclusion: Digital literacy for nursing students today is an inevitability, and nursing students who have digital literacy competencies have the potential to be able to increase nursing knowledge and skills as ontological competencies in their learning process.

In recent years, advances in science, technology, and the way in which we view our world have led to anincreasingly broad use of the term “intelligence”. As we learn more about biological systems, we find more and more examples of complex and precise adaptive behavior in animals and plants. Similarly, as we build more complex computational systems, we recognize the emergence of highly sophisticated structures capable of solving increasingly complex problems. These behaviors show characteristics in common with the sort of complex behaviors and learning capabilities we find in humans, and therefore it is common to see them referred to as “intelligent”. These analogies are problematic as the term "intelligence" is inextricably associated with human-like capabilities. While these issues have been discussed by leading researchers of AI and renowned psychologists and biologists highlighting the commonalities and differences between AI and biological intelligence, there have been few rigorous attempts to create an interdisciplinary approach to the modern problem of intelligence. This article proposes a comparative framework to discuss what we call “purposeful behavior”, a characteristic shared by systems capable of gathering and processing information from their surroundings and modifying their actions in order to fulfill a series of implicit or explicit goals. Our aim is twofold: on the one hand, the term purposeful behavior allows us to describe the behavior of these systems without using the term "intelligence", avoiding the comparison with human capabilities. On the other hand, we hope that our framework encourages interdisciplinary discussion to help advance our understanding of the relationships among different systems and their capabilities.

This article aims to analyze music from a philosophical and theological perspective, using the principles of multi- and transdisciplinary methodology. After a brief introduction, which presents the main moments in the history of the musical phenomenon, a first chapter addresses the metaphysical dimension of music in classical composers. The second chapter shows the position of philosophers towards music, starting with Pythagoras and ending with Schopenhauer. The third chapter focuses on music theology in general, but also on the theology and metaphysics of music to the French philosopher of Romanian origin, Emil Cioran, who, after Augustin and Schopenhauer, wrote probably the deepest pages on the ontology of music. The last chapter refers to to the archetypal character of music.

This article addresses the role the Word-Acaid Philosophy plays in directing or guiding human behaviour in all situations and circumstances. It discusses the origin of the philosophy when I asked myself the following question: “Why do I do what I do when I do what I do?” This question led me to carefully self-examine to discover the reason for my behaviours. Once the philosophy was crafted, I observed that all other human beings seem to go through the same process. The philosophy did not originate as a formal study. However, in this article I did a systematic study on the concepts to verify the initial propositions. In order to achieve my goal a formal study was done using a descriptive approach to explicate the modus operandi of the philosophy with a view of understanding its nature and the role each of the essential elements plays. A conceptual analysis method was used focusing on the definition of key concepts. It was conclusively found that each concept played a significant role in driving human behaviour in every situation. The findings’ implications are very significant to trainers, coaches, educators and all whose goal is to affect human beings towards particular exit outcomes. The findings made it very simple also for me to deductively conclude that the philosophy is a system and is valid.

Time is a component quantity of various measurements and is also used on its own to sequence events, to compare the duration of events or the intervals between them, and to quantify rates of change of quantities in material reality or in the conscious experience [1]. The measuring equipment well might happen to be a clock. By making a presupposition that clock is Time, it is perceived experimentally that “Time exhibits wave-like properties”

The correspondence principle made of unitarity, locality and renormalizability has been very successful in quantum field theory. Among the other things, it helped us build the standard model. However, it also showed important limitations. For example, it failed to restrict the gauge group and the matter sector in a powerful way. After discussing its effectiveness, we upgrade it to make room for quantum gravity. The unitarity assumption is better understood, since it allows for the presence of physical particles as well as fake particles (fakeons). The locality assumption is applied to an interim classical action, since the true classical action is nonlocal and emerges from the quantization and a later process of classicization. The renormalizability assumption is refined to single out the special role of the gauge couplings. We show that the upgraded principle leads to an essentially unique theory of quantum gravity. In particular, in four dimensions, a fakeon of spin 2, together with a scalar field, is able to make the theory renormalizable while preserving unitarity. We offer an overview of quantum field theories of particles and fakeons in various dimensions, with and without gravity.

In 1922, Albert Einstein visited Paris and interacted extensively with an illustrious section of the French academia. In overfilled sessions at the Coll\`{e}ge de France and the Sorbonne, Einstein explained his theories of relativity, and prominent physicists, mathematicians and philosophers listened, debated, questioned and explored facets of relativity. The 1922 visit had its echoes in the life and works of many who participated, particularly decisive for Einstein and the philosopher Henri Bergson. This essay examines that eventful visit, focusing on the physical and logical aspects of Bergson's critique, with physics commentaries, linking prominent French physicists and mathematicians Langevin, Painlev\'{e}, Hadamard, Becquerel, Sagnac, and Kastler. I give particular attention to the logical and empirical accuracy of the physics issues involved, delineating Bergson's exact reasoning for his philosophical enthusiasm in Einstein's theory and for the ensuing critique. Bergson's philosophical stand on duration and simultaneity is reassessed in the context of later developments in cosmological physics as well as the wealth of empirical data involving comparison of atomic clocks. Finally we are led naturally to a surprising completion of the philosopher's program on universal time, duration and simultaneity, in harmony with the time of the physicist. In the appendices after the main text I also give the physics background and easily verifiable proofs for the assertions made in the text, pertaining to relativity, simultaneity and time dilation, clearly distinguishing beliefs and facts.

The life and work of Ignacio Ellacuría, S.J. is of radical vision, and revolutionary change. His dynamic life and works accompanied El Salvador and the Universidad Centroamericana through perhaps the most tumultuous years of the country’s history, yet there has been limited work done to examine his contributions. This paper shows how Ellacuría viewed the role of a Christian intellectual, and a Christian university within his philosophical and theological framework. I argue that Ignacio Ellacuría held, similarly to his soteriological views, that the intellectual must also be willing to sacrifice all for the sake of his/her work in a pattern of discipleship/martyrdom prefigured by his exemplars Christ and Socrates. It was this dedication to praxis and theory that western theology and philosophy had respectfully lost since their foundations which he sought to restore to a central role. In conclusion, the Christian intellectual and institution, according to Ellacuría, must use its voice and life in service of the people even to the point of martyrdom; he would argue, the implicit reason for Christian martyrdom and the crucifixion of Christ himself.

Since 1974, when Heinz von Foerster made the distinction between “the cybernetics of observed systems” as first-order cybernetics (1oC) and “the cybernetics of observing systems” as second-order cybernetics (2oC), cybernetics has been dominated by this observer-centric paradigm that he claimed cannot be extended meaningfully to a third-order. Rather than attempting to extend his paradigm, we derive an alternative, model-centric paradigm from first principles of regulation that naturally extends to three orders, where the third order is ethical regulation. We thus consider a type of regulator that requires a third model and a third observer: If the third model is a model of acceptable (ethical) situations, then a third observer is a necessary element of the system’s “conscience” that prevents or detects any violations of the model of ethical situations. In this paradigm, the cybernetics of systems that are designed to exhibit ethical behaviour can be characterized as third-order cybernetics (3oC). By being able to extend the paradigm to include ethical systems, the model-centric paradigm brings clarity and utility that is not possible using the philosopher-friendly observer-centric paradigm and its under-specified (abstract) observers. Finally new definitions for cybernetics are proposed that clearly differentiate between the science and the philosophy, of cybernetics.

The purpose of this paper is to critique the definition of falsification as research misconduct according to the Public Health Service (PHS) in order to better understand what it entails. In support of this purpose, the approach decided upon for analysis was philosophical including framing the issue borrowing from both mereological and epistemological perspectives. Through the consideration given to parthood relations of mereology, we gained insight from a cognitive imperfection standpoint about similarities that exist between the epistemic constraints on knowledge and the nature of violations concerning research misconduct. Findings from the examination of a case study include the significance of accuracy in representation in falsification as misconduct and the core dimensions comprising an instance of falsification, which are Deliberateness, Alteration, and Inclusion. Given that either behavior or actions must occur that violate these three aspects in order to qualify as an instance of misconduct under falsification, the author proposes that, at a minimum, any revisions made to the definition of falsification stipulate what he refers to as the Violation Imperative.

The cosmological relevance of emptiness—that is, space without bodies—is not yet sufficiently appreciated in natural philosophy. This paper addresses two aspects of cosmic emptiness from the perspective of natural philosophy: the distances to the stars in the closer cosmic environment and the expansion of space as a result of the accelerated expansion of the universe. Both aspects will be discussed from both a historical and a systematic perspective. Emptiness can be interpreted as “coming” in a two-fold sense: Whereas in the past knowledge of emptiness as it were came to human beings, in the future it is coming insofar as its relevance in the cosmos will increase.The longer and more closely emptiness was studied since the beginning of modernity, the larger became the spaces over which it was found to extend. From a systematic perspective, I will show with regard to the closer cosmic environment that the earth may be separated from the perhaps habitable planets of other stars by an emptiness that is inimical to life and cannot be traversed by humans. This assumption is a result of the discussion of the constraints and possibilities of interstellar space travel as defined by the known natural laws and technical means. With the accelerated expansion of the universe, the distances to other galaxies (outside of the so-called local group) are increasing. According to the current standard model of cosmology and assuming that the acceleration will remain constant, in the distant future this expansion will lead first to a substantial change in the epistemic conditions of cosmological knowledge and finally to the completion of the cosmic emptiness and of its relevance, respectively. Imagining the postulated completely empty last state leads human thought to the very limits of what is conceivable.

This article argues for five correctives to the current ethical debate about speciesism, and proposes normative, conceptual, methodological and experimental avenues to move this debate forward. Firstly, it clarifies the Principle of Equal Consideration of Interests and points out limitations of its scope. Secondly, it disambiguates between ‘favouritist’ and ‘species-relative’ views about moral treatment. Thirdly, it argues that not all moral intuitions about speciesism should be given equal weight. Fourthly, it emphasizes the importance of empirical research to corroborate statements about ‘folk speciesism’. Fifthly, it disambiguates between the moral significance of species and the moral status of their individual members. For each of these issues, it is shown that they have either been overlooked, or been given inapt treatment, in recent contributions to the debate. Building on the correctives, new directions are proposed for ethical inquiry into the moral relevance of species and species membership.

Arabic was the language of philosophy, logic, Islamic sciences and rhetorical linguistic sciences. It was used in the writing of all sciences generally and became the language of world culture. Although the other languages of the Islamic world had a little share, but all peoples of Islamic countries; Arabs and non-Arabs, Muslims and non-Muslims attributed to that movement appreciated. Hence, Arab sciences flourished in their bright ages. Arabic language was a cultural container of the ancient Greek and Latin intellectual heritage. As the ancient Greek and Latin sciences and literatures were translated into Arabic in the bright ages of Islam. Arab language was a strong bond for them, as a common human heritage for the centuries to save it from being lost, as Muslims used it to develop their sciences and arts, as Muslims in the East used the Western sciences and literatures in the modern age, because they are not Eastern or Western, but the common efforts of all humanity. Arabic language opened for the dictionaries ​​and other tongues of cross-fertilization, civil friction and simulation. Arabic had become the language of sciences: mathematics, astronomy, engineering, logic, philosophy, mysticism, agriculture, industry and economics by the continuous efforts of scientists in their scientific research, invention, experimentation, knowledge collection and classification in various fields, where orientalists recognized the Arab leadership. That scientific and literary civilization moved to Europe through Italy, Andalusia, Crusades and the Ottoman Caliphate. Europeans learned Arabic language, literature and sciences in the centers of Toledo, Fez and cities of Maghreb.

Natural selection is commonly seen not just as an explanation for adaptive evolution, but as the inevitable consequence of “heritable variation in fitness among individuals”. Although it remains embedded in biological concepts, such a formalisation makes it tempting to explore whether this precondition may be met not only in life as we know it, but also in other physical systems. This would imply that these systems are subject to natural selection and may perhaps be investigated in a biological framework, where properties are typically examined in light of their putative functions. Here we relate the major questions that were debated during a three-day workshop[1] devoted to discussing whether natural selection may take place in non-living physical systems. We start this report with a brief overview of research fields dealing with “life-like” or “proto-biotic” systems, where mimicking evolution by natural selection in test tubes stands as a major objective. We contend the challenge may be as much conceptual as technical. Taking the problem from a physical angle, we then discuss the framework of dissipative structures. Although life is viewed in this context as a particular case within a larger ensemble of physical phenomena, this approach does not provide general principles from which natural selection could be derived. Turning back to evolutionary biology, we ask to what extent the most general formulations of the necessary conditions or signatures of natural selection may be applicable beyond biology. In our view, such a cross-disciplinary jump is in large part impeded by reliance on individuality as a central yet implicit and loosely defined concept. Overall, these discussions thus lead us to conjecture that understanding, in physico-chemical terms, how individuality emerges and how it can be recognised, will be essential in the search for instances of evolution by natural selection outside of living systems. [1] Natural Selection Beyond Life? Observing the physico-chemical world through Darwinian glasses; 12-15 November 2019 - Institut d'Etudes Scientifiques, Cargèse, France

I review previous attempts, including recent ones, to introduce technical aspects of digital information and computation into the discussion of ethics. I survey some limitations and advantages of these attempts to produce guiding principles at different scales. In particular, I briefly introduce and discuss questions, approaches, challenges, and limitations based on, or related to, simulation, information theory, integrated information, computer simulation, intractability, algorithmic complexity, and measures of computational organisation and sophistication. I discuss and propose a set of features that ethical frameworks must possess in order to be considered well-grounded, both in theoretical and methodological terms. I will show that while global ethical frameworks that are uncomputable are desirable because they provide non-teleological direction and open-ended meaning, constrained versions should be able to provide guidelines at more local and immediate time scales. In connection to the ethics of artificial intelligence, one point that must be underscored about computational approaches is that (General) AI should only embrace an ethical framework that we humans are willing to adopt. I think that such a framework is possible, taking the form of a general and universal (in the sense of computation) framework built from first computational principles.

In this paper, I give readers an idea of what some scholars are interested in, what I found interesting, and what may be of future interest in the philosophy of emotion. I begin with a brief overview of the general topics of interests in the philosophy of emotion. I then discuss what I believe to be some of the most interesting topics in the contemporary discourse, including questions about how philosophy can inform the science of emotion, conceptions of the mind and the mind-body problem, concerns about perception, cognition, and emotion, along with questions about the place of 4E approaches and meta-semantic pluralist approaches in the embodied cognitive tradition. Finally, I discuss the emerging field of cultural evolution, the import of a dual-inheritance theory in this emerging field, and I propose a possible way to integrate the frameworks of dual-inheritance theory and meta-semantic pluralism to demonstrate at least one way in which the philosophy of emotion can contribute to the emerging field of cultural evolution.

Mereology stands for the philosophical concept of parthood and is based on a sound set of fundamental axioms and relations. One of these axioms relates to the existence of a universe as a thing having part all other things. The present article formulates this logical expression first as an algebraic inequality and eventually as an algebraic equation reading in words: The universe equals the sum of all things. “All things” here are quantified by a “number of things”. Eventually this algebraic equation is normalized leading to an expression The whole equals the sum of all fractions. This introduces “1” or “100%” as a quantitative – numerical - value describing the “whole”. The resulting “basic equation” can then be subjected to a number of algebraic operations. Especially squaring this equation leads to correlation terms between the things implying that the whole is more than just the sum of its parts. Multiplying the basic equation (or its square) by a scalar allows for the derivation of physics equations like the entropy equation, the ideal gas equation, an equation for the Lorentz-Factor, conservation laws for mass and energy, the energy-mass equivalence, the Boltzmann statistics, and the energy levels in a Hydrogen atom. It further allows deriving a “contrast equation” which may form the basis for the definition of a length and a time scale. Multiplying the basic equation with vectors, pseudovectors, pseudoscalars and eventually hypercomplex numbers opens up the realm of possibilities to generate many further equations.