http://en.wikipedia.org/wiki/Determinism
Related: The problems with philosophyNihilism Nihilism is also a characteristic that has been ascribed to time periods: for example, Jean Baudrillard and others have called postmodernity a nihilistic epoch,[4] and some Christian theologians and figures of religious authority have asserted that postmodernity[5] and many aspects of modernity[3] represent a rejection of theism, and that such rejection of their theistic doctrine entails nihilism. Forms of nihilism[edit] Nihilism has many definitions, and thus can describe philosophical positions that are arguably independent. [edit] Metaphysical nihilism is the philosophical theory that there might be no objects at all—that is, that there is a possible world where there are no objects at all—or at least that there might be no concrete objects at all—so that even if every possible world contains some objects, there is at least one that contains only abstract objects. Epistemological nihilism[edit] Mereological nihilism[edit] This interpretation of existence must be based on resolution.
Banana equivalent dose A banana equivalent dose (abbreviated BED) is a unit of radiation exposure, defined as the additional dose a person will absorb from eating one banana. The concept is based on the fact that bananas, like most organic materials, naturally contain a certain amount of radioactive isotopes—even in the absence of any contamination due to human nuclear endeavors. The banana equivalent dose was meant to express the severity of exposure to radiation, such as resulting from nuclear power, nuclear weapons or medical procedures, in terms that would make sense to most people. History[edit] The concept probably originated on the RadSafe nuclear safety mailing list in 1995,[original research?] Relationship with standard units[edit] The BED is supposed to be a radiation dose equivalent unit; that is, a unit for measuring potentially damaging radiation absorbed by body tissue, rather than the total radiation (of any kind) emitted by a source or absorbed by matter. Criticism[edit] See also[edit]
Absolute space and time Absolute space and time is a concept in physics and philosophy about the properties of the universe. In physics, absolute space and time may be a preferred frame. Before Newton[edit] A version of the concept of absolute space (in the sense of a preferred frame[clarification needed]) can be seen in Aristotelian physics.[1] Robert S. Westman writes that a "whiff" of absolute space can be observed in Copernicus's classic work De revolutionibus orbium coelestium, where Copernicus uses the concept of an immobile sphere of stars.[2][clarification needed] Newton[edit] Originally introduced by Sir Isaac Newton in Philosophiæ Naturalis Principia Mathematica, the concepts of absolute time and space provided a theoretical foundation that facilitated Newtonian mechanics.[3] According to Newton, absolute time and space respectively are independent aspects of objective reality:[4] Absolute space, in its own nature, without regard to anything external, remains always similar and immovable. Einstein[edit]
Humanism Home Center for Naturalism Applied Naturalism Spirituality Philosophy [back to Antifoundationalism] Humanism and Postmodernism: A Reconciliation (This originally appeared in the Humanist, 1993, V53, #1, pp. 18-23.) Humanism is often characterized as a secular alternative to religion in our quest for a good, moral, and self-fulfilling life. I would not want such an anti-foundationalist critique to be construed as an attack on core humanist values, since I share and want to protect these values. I don't think that I am setting up a straw man to contend that secular humanists often resort to rather simplistic appeals to reason, science, and human nature to butress their case against religion. All this is not to deny that many humanists are aware that the assumptions underlying their agenda are just that, assumptions in need of whatever further justification can be mustered. Postmodern Anti-Foundationalism Cognitive Contingency and Relativity
Ted Honderich Ted Honderich (born 30 January 1933) is a Canadian-born British philosopher, Grote Professor Emeritus of the Philosophy of Mind and Logic, University College London.[1] His work has been mainly about five things: consciousness and mind, including the consciousness–brain relation; right and wrong in the contemporary world particularly with democracy, terrorism and war; advocacy of the Principle of Humanity; determinism and freedom; particular problems in logical analysis and metaphysics; the supposed justification of punishment by the state; the political tradition of conservatism. He has given lectures and talks in British, continental European, Irish, American, Canadian, Asian, Russian, and African universities. Biography[edit] Honderich was born Edgar Dawn Ross Honderich on 30 January 1933 in Baden, Ontario, Canada. An undergraduate at the University of Toronto, qualifying as B.A. His papers in philosophical journals have been published in three volumes by Edinburgh University Press.
Absurdism Absurdism is very closely related to existentialism and nihilism and has its origins in the 19th century Danish philosopher Søren Kierkegaard, who chose to confront the crisis humans faced with the Absurd by developing existentialist philosophy.[3] Absurdism as a belief system was born of the European existentialist movement that ensued, specifically when the French Algerian philosopher and writer Albert Camus rejected certain aspects from that philosophical line of thought[4] and published his essay The Myth of Sisyphus. The aftermath of World War II provided the social environment that stimulated absurdist views and allowed for their popular development, especially in the devastated country of France. Overview[edit] "... in spite of or in defiance of the whole of existence he wills to be himself with it, to take it along, almost defying his torment. Relationship with existentialism and nihilism[edit] Related works by Søren Kierkegaard[edit] What is the Absurd? What, then, is the absurd?
Sceletium tortuosum Sceletium tortuosum (Mesembryanthemaceae]) is a succulent herb commonly found in South Africa, which is also known as Kanna, Channa, Kougoed (Kauwgoed/ 'kougoed', prepared from 'fermenting' S. tortuosum[2]) - which literally means, 'chew(able) things' or 'something to chew'. The plant has been used by South African pastoralists and hunter-gatherers as a mood-altering substance from prehistoric times.[3] The first known written account of the plant's use was in 1662 by Jan van Riebeeck. The traditionally prepared dried Sceletium was often chewed and the saliva swallowed, but it has also been made into gel caps, teas and tinctures. It has also been used as a snuff and smoked.[4] Effects[edit] Sceletium tortuosum's flower Pharmacology[edit] S. tortuosum has been reported to possess significant mood-elevation and anxiolytic (anti-anxiety) properties.[3][5] S. tortuosum contains about 1–1.5% total alkaloids. Interactions[edit] References[edit] ^ Jump up to: a b "SCELETIUM TORTUOSUM HERBA" (pdf).
Henri Poincaré French mathematician, physicist, engineer, and philosopher of science Jules Henri Poincaré (,[4] ;[5][6][7] French: [ɑ̃ʁi pwɛ̃kaʁe] ( listen);[8][9] 29 April 1854 – 17 July 1912) was a French mathematician, theoretical physicist, engineer, and philosopher of science. As a mathematician and physicist, he made many original fundamental contributions to pure and applied mathematics, mathematical physics, and celestial mechanics.[11] In his research on the three-body problem, Poincaré became the first person to discover a chaotic deterministic system which laid the foundations of modern chaos theory. Poincaré made clear the importance of paying attention to the invariance of laws of physics under different transformations, and was the first to present the Lorentz transformations in their modern symmetrical form. The Poincaré group used in physics and mathematics was named after him. Life[edit] Education[edit] First scientific achievements[edit] Career[edit] Students[edit] Death[edit] Work[edit]
litcharts Written in 1953, Waiting for Godot was a somewhat late successor to the vibrant experimentation in art and literature of the late 19th and early 20th centuries known as Modernism. Modernist writers saw themselves as dramatically breaking with the past and innovating in all aspects of art, literature, and culture. Beckett's play shares with Modernist works a fascination with pushing the boundaries of literary genre, representation, and etiquette, as well as an interest in language and thought prioritized above action and plot. However, the play can also be seen as somewhat Postmodern, belonging to the literary and artistic period following Modernism. While Postmodernism is difficult to define exactly, Waiting for Godot displays a number of the defining features of a Postmodern conception of the world.