Finding the Common Denominator: Using Math to Read Injustice in the World

2016 ◽  
Vol 21 (5) ◽  
pp. 23-26
Author(s):  
Ksenija Simic-Muller
2018 ◽  
Vol 14 (1) ◽  
pp. 99-109
Author(s):  
Piotr Urbanowicz

Summary In this text, I argue that there are numerous affinities between 19th century messianism and testimonies of UFO sightings, both of which I regarded as forms of secular millennialism. The common denominator for the comparison was Max Weber’s concept of “disenchantment of the world” in the wake of the Industrial Revolution which initiated the era of the dominance of rational thinking and technological progress. However, the period’s counterfactual narratives of enchantment did not repudiate technology as the source of all social and political evil—on the contrary, they variously redefined its function, imagining a possibility of a new world order. In this context, I analysed the social projects put forward by Polish Romantics in the first half of the 19th century, with emphasis on the role of technology as an agent of social change. Similarly, the imaginary technology described by UFO contactees often has a redemptive function and is supposed to bring solution to humanity’s most dangerous problems.


Author(s):  
Yurii V. Domanskii ◽  

The article deals with references to the work of Boris Grebenshchikov in the “Dreams Swimmer” by Lev Naumov “The swimmer of dreams” (2021). The common denominator of the system of these references is the aesthetic character of the hero’s understanding of himself in the world and the world in relation to himself, which, if not directly leads the hero to the idea of his own chosenness, then at least is a symptom of the emergence of this idea. As a result, the system of references to the songs of “Aquarium” in Naumov’s novel makes it possible to interpret the character’s worldview as a worldview based on the aesthetic concept of understanding reality. The example of the appeal of a modern Russian novel to the “word of rock” considered in the article allows us to make sure that such an inclusion contributes to the disclosure of the specifics of the character’s worldview, and the analysis of this appeal brings one closer to a deeper understanding of the text.


2020 ◽  
pp. 107385842093903 ◽  
Author(s):  
Antonio Oliviero ◽  
Fernando de Castro ◽  
Francesca Coperchini ◽  
Luca Chiovato ◽  
Mario Rotondi

COVID-19 is an ongoing viral pandemic that emerged from East Asia and quickly spread to the rest of the world. SARS-CoV-2 is the virus causing COVID-19. Acute respiratory distress syndrome (ARDS) is definitely one of the main clinically relevant consequences in patients with COVID-19. Starting from the earliest reports of the COVID-19 pandemic, two peculiar neurological manifestations (namely, hyposmia/anosmia and dysgeusia) were reported in a relevant proportion of patients infected by SARS-CoV-2. At present, the physiopathologic mechanisms accounting for the onset of these symptoms are not yet clarified. CXCL10 is a pro-inflammatory chemokine with a well-established role in the COVID-19-related cytokine storm and in subsequent development of ARDS. CXCL10 is also known to be involved in coronavirus-induced demyelination. On these bases, a role for CXCL10 as the common denominator between pulmonary and olfactory dysfunctions could be envisaged. The aim of the present report will be to hypothesize a role for CXCL10 in COVID-19 olfactory dysfunctions. Previous evidences supporting our hypothesis, with special emphasis to the role of CXCL10 in coronavirus-induced demyelination, the anatomical and physiological peculiarity of the olfactory system, and the available data supporting their link during COVID-19 infections, will be overviewed.


Author(s):  
Hermann S. Schibli

Pythagoreanism refers to a Greek religious-philosophical movement that originated with Pythagoras in the sixth century bc. Although Pythagoreanism in its historical development embraced a wide range of interests in politics, mysticism, music, mathematics and astronomy, the common denominator remained a general adherence among Pythagoreans to the name of the founder and his religious beliefs. Pythagoras taught the immortality and transmigration of the soul (reincarnation) and recommended a way of life that through ascetic practices, dietary rules and ethical conduct promised to purify the soul and bring it into harmony with the surrounding universe. Thereby the soul would become godlike since Pythagoras believed that the cosmos, in view of its orderly and harmonious workings and structure, was divine. Pythagoreanism thus has from its beginnings a cosmological context that saw further evolution along mathematical lines in the succeeding centuries. Pythagorean philosophers, drawing on musical theories that may go back to Pythagoras, expressed the harmony of the universe in terms of numerical relations and possibly even claimed that things are numbers. Notwithstanding a certain confusion in Pythagorean number philosophy between abstract and concrete, Pythagoreanism represents a valid attempt, outstanding in early Greek philosophy, to explain the world by formal, structural principles. Overall, the combination of religious, philosophical and mathematical speculations that characterizes Pythagoreanism exercised a significant influence on Greek thinkers, notably on Plato and his immediate successors as well as those Platonic philosophers known as Neo-Pythagoreans and Neoplatonists.


2015 ◽  
Vol 7 (2) ◽  
pp. 223-230
Author(s):  
Bojana Matejić

Art becoming life and its relative convergence to the ideality of autarky (aὐtάrceia), implies a maxim which coincides with the emancipatory promise of Art. NEO-Marxist authors have prescribed this maxim to Marx's early works, particularly to the thesis from his Economic and Philosophic Manuscripts of 1844, and elaborated it further on these grounds. This maxim has been applied by many avant-garde movements up to the contemporary moment: Bertold Brecht's political theatre, Guy Debord's situationism, site-specific art, fluxus, Joseph Beuys's social sculpture, etc. The common denominator of all these avant-garde practices is the imperative of an affirmation of their use-value - their realisation at the site of their own production, as opposed to the abstractness of their placement in the world. The site of this production is the site of the very production of sociability. Accordingly, the aim of this paper is to examine the maxim art becoming life in the wake of Badiou's ontology of the site by using the example of the modality of site-specific works in the conditions of contemporaneity.


Politeia ◽  
2016 ◽  
Vol 33 (1) ◽  
pp. 50-65
Author(s):  
Mark K. Ingle

This article documents the rise to prominence of the informal economic sector in academic developmental discourse. After a brief survey of the South African context, the article contrasts the new way of viewing the informal sector with the old. It shows how this shift in attitudes, ranging from grudging respect to outright advocacy, has generated new conceptual tools with which to theorise economic informality. A keen appreciation of the imperatives entailed by the different perspectives of the main protagonists is vital to any reconciliation of the divergent policy prescriptions being advanced for the informal sector.Bureaucrats and human rights activists view informality through very different lenses. The World Bank’s exit/exclusion philosophy recognises that economies at different stages of development will require customised approaches in coming to terms with economic informality. However, the common denominator of the theoretical views articulated in the article is a recognition that the informal sector cannot be dismissed out of hand, and that it has grown to the extent that it warrants serious attention and respect. Measures taken by the government to compensate for losses incurred due to informality could prove ultimately to be counter-productive. The informal economic sector has become a force to be reckoned with.


2015 ◽  
Vol 3 (2) ◽  
pp. 1
Author(s):  
Martin Blok Johansen ◽  
Ole Morsing

<p>These days there are many different understandings and definitions of the term aesthetics. Sometimes it is regarded as identical to the pleasing or the sensual, other times it has a more workaday meaning, being associated with e.g. a well-stocked lunch table. The common denominator, however, is that aesthetics is understood as something that can be recorded in the real world, having been assigned an independent existence. <br />The concept has thus undergone ‘ontological dumping’, by which we understand that an analytical concept has become a “thing in the world”, i.e. an epistemological state has been transformed into an ontological state. The problem with this is that what can potentially be used to understand has instead turned into something to be understood. In the endeavour not to downgrade the epistemological dimension in favour of the experiential dimension, we attempt in this article to re-establish aesthetics as an analytical concept: Something to be seen with – instead of something that is seen. In addition, we put it into perspective alongside culture and art, which we feel has undergone the same ontological dumping. The article concludes with some reflections on the implications this may have for educational practice. As its theoretical springboard, the article takes the philosopher Jean-François Lyotard, drawing its exemplary material from the Norwegian author Karl Ove Knausgård.</p>


2021 ◽  
Vol 23 (2) ◽  
pp. 69
Author(s):  
Paul Dobrescu

The common denominator of some of the questions and problems raised by the reviewers is represented by the new technological revolution, the role of AI in this revolution, and their impact on the world today. No one doubts the fact that we are living the greatest transformation of the information environment since Gutenberg’s printing press. Nevertheless, as John Naughton emphasized, “we’re as clueless about where it’s heading and what’s driving it as the citizens of Mainz were in 1495” (Naughton, 2019). Four centuries have passed since then; during this time, the printing press shaped society and thinking, introduced new forms of communication, occasioned a massive improvement in the general population’s level of education, made public schools and the mass dissemination of knowledge possible. It radically influenced everything. Now, we are at the dawn of a new era, one which will lead to least as many transformations as print did.


Author(s):  
Sr. Teresa Obolevitch

Alexei Losev was among those few religious thinkers who remained in the USSR after the revolution. He was an advocate of the so-called onomatodoxy movement in the Russian Orthodox Church according to which the name of God is not something conventional, but God himself. It was Losev who elaborated the philosophical foundations of this teaching and built a sort of synthesis of Platonism (and Neoplatonism) and the thought of the Eastern Fathers of the Church, especially St. Gregory of Palamas. As an encyclopaedic man, Losev dealt with different branches of philosophy: philosophy of language, music, mathematics, aesthetics, etc. The common denominator of all works was the issue of symbol, which he considered to be an external expression of an internal content. In the context of onomatodoxy debates, it means that the name of God is nothing but His energy (using the term of the Greek Fathers of the Church), or manifestation of His unknowable essence in the world. Therefore, a symbol is primarily of an objective character and at the same time assumes the cooperation (synergy) between God and man.


2008 ◽  
Vol 54 (No. 6) ◽  
pp. 263-268 ◽  
Author(s):  
V. Jeníček ◽  
V. Krepl

The common denominator of all rather different names and understandings of it (the problem of the “model of man and society development”, problem of the “lack of the civilisation concept” etc.) is that there is no clear understanding regarding the question of the perspective approach (or approaches), the relevant basic development trends of humankind in the material as well as non-material sphere, i.e. in the basic question of many philosophers “Who are we, whence and where are we going”. We mention only some of the problems, which are at present directly connected to the “problem of the future of man”. These are the problems from the sphere of all-human social, ethical, humanitarian and cultural aspects of the human civilisation development, which are today (but need not be already in the near future) in the centre of attention: the problem of social inequality extension, the problem of spreading epidemics and drug abuse, the problem of the uncontrollable migration and city agglomerations growth, the problem of terrorism.


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