4.5 Philosophical-Scientific Musings on the Ultimate Nature of Synchronistic Events and Their Meaning

2021 ◽  
Vol 38 (1-2) ◽  
pp. 50-72
Author(s):  
Stephen M. Modell
Keyword(s):  
Ultimate Nature

scholarly journals 9.2. Cores or cusps in elliptical galaxies: luminosity or environment?

1998 ◽  
Vol 184 ◽  
pp. 385-386
Author(s):  
Roelof S. de Jong ◽  
Roger L. Davies ◽  
Robert F. Minchin ◽  
John R. Lucey ◽  
James Steel
Keyword(s):  
Elliptical Galaxies ◽  
Steep Slope ◽  
Physical Variable ◽  
Stellar Disk ◽  
Heterogeneous Sample ◽  
Luminous Galaxies ◽  
End Products ◽  
Disk Component ◽  
Ultimate Nature

Two classes of elliptical galaxies are now recognised (Kormendy & Bender 1996). Luminous ellipticals rotate slowly (Davies et al. 1983and tend to have boxy isophotes. Ellipticals fainter than L∗ exhibit an increasing tendency to be rotationally supported and to possess a stellar disk component. This dichotomy led Bender, Burstein & Faber (1992) to suggest that the physical variable that controls the ultimate nature of a forming galaxy is the degree of gaseous dissipation that occurs in the final merger it experiences. Low luminosity systems experience more dissipative mergers which generate high rotation, disky end products. As bigger galaxies are formed, the mergers become increasingly stellar, producing the classical slow rotating ellipticals. They termed this the gas/stellar continuum. This global dichotomy is also reflected in the bimodality of core morphologies of the heterogeneous sample of local ellipticals observed with HST. The low luminosity disky galaxies have ‘hard’ cores with a steep slope in the luminosity profile at small radii, whereas the luminous galaxies have ‘soft’ cores with flat profiles at small radii (e.g. Faber et al. 1997).

Self, Indian theories of

2018 ◽  
Author(s):  
T.S. Rukmani
Keyword(s):  
The Body ◽  
The Self ◽  
The Other ◽  
Self Identity ◽  
Inner Self ◽  
Spiritual Energy ◽  
The Individual ◽  
The Universe ◽  
Ultimate Principle ◽  
Ultimate Nature

Hindu thought traces its different conceptions of the self to the earliest extant Vedic sources composed in the Sanskrit language. The words commonly used in Hindu thought and religion for the self are jīva (life), ātman (breath), jīvātman (life-breath), puruṣa (the essence that lies in the body), and kṣetrajña (one who knows the body). Each of these words was the culmination of a process of inquiry with the purpose of discovering the ultimate nature of the self. By the end of the ancient period, the personal self was regarded as something eternal which becomes connected to a body in order to exhaust the good and bad karma it has accumulated in its many lives. This self was supposed to be able to regain its purity by following different spiritual paths by means of which it can escape from the circle of births and deaths forever. There is one more important development in the ancient and classical period. The conception of Brahman as both immanent and transcendent led to Brahman being identified with the personal self. The habit of thought that tried to relate every aspect of the individual with its counterpart in the universe (Ṛg Veda X. 16) had already prepared the background for this identification process. When the ultimate principle in the subjective and objective spheres had arrived at their respective ends in the discovery of the ātman and Brahman, it was easy to equate the two as being the same spiritual ‘energy’ that informs both the outer world and the inner self. This equation had important implications for later philosophical growth. The above conceptions of the self-identity question find expression in the six systems of Hindu thought. These are known as āstikadarśanas or ways of seeing the self without rejecting the authority of the Vedas. Often, one system or the other may not explicitly state their allegiance to the Vedas, but unlike Buddhism or Jainism, they did not openly repudiate Vedic authority. Thus they were āstikadarśanas as opposed to the others who were nāstikadarśanas. The word darśana for philosophy is also significant if one realizes that philosophy does not end with only an intellectual knowing of one’s self-identity but also culminates in realizing it and truly becoming it.

Cardiovascular Effects of Acutely Raised Intracranial Pressure

1956 ◽  
Vol 185 (3) ◽  
pp. 510-514 ◽  
Author(s):  
Faith K. Brown
Keyword(s):  
Intracranial Pressure ◽  
Pressor Response ◽  
Pressure Rise ◽  
Cardiovascular Effects ◽  
Dominant Factor ◽  
Raised Intracranial Pressure ◽  
Venous Tone ◽  
Cardiac Stimulation ◽  
Experimental Findings ◽  
Ultimate Nature

Cardiovascular effects of acute elevations of intracranial pressure were studied, with special reference to three questions: a) whether vasoconstriction or cardiac stimulation is primarily responsible for the pressor response to this stimulus; b) whether the ultimate nature of the stimulus is neurogenic or humoral; and c) whether or not changes in venous tone occur in response to ICP elevation. It is concluded from the experimental findings that vasoconstriction was the dominant factor in the response, that the reflex is primarily neurogenic, and that the venomotor system shows an active constriction which accompanies the arterial pressure rise.

L'ONERE DELLA PROVA. IL SANT'UFFIZIO, L'ATOMISMO E I MEDICI ROMANI*

Nuncius ◽  
2003 ◽  
Vol 18 (1) ◽  
pp. 69-87
Author(s):  
MARIA PIA DONATO
Keyword(s):  
17Th Century ◽  
Theory And Practice ◽  
The Political ◽  
Biomedical Sciences ◽  
Practice Of Medicine ◽  
Epistemological Model ◽  
Changing Attitudes ◽  
The Church ◽  
Ultimate Nature

Abstracttitle SUMMARY /title The essay aims at addressing the debates on corpuscular theories in Rome within the context of the political and religious tensions of the late 17th century. Documents in the archives of the Congregazione per la Dottrina della Fede allow us to outline the changing attitudes of the Church of Rome towards atomistic philosophy and to highlight the factional clashes within Roman institutions on the issue. These dynamics gave way to the Congresso Medico Romano of G. Brasavola and G.M. Lancisi, an academy which soon became the promoting agent of an eclectic corpuscular medicine. The Holy Office put the success of the moderns into question in 1690, after Alexander VIII had come to the throne. The attack was part of a general repression of atomism (also in Naples and Florence) but also of quietism and freethinking. Despite the crisis, the moderns were able to bind their corpuscularism to a strictly defined epistemological model. In the frame of the contemporary biomedical sciences, questions on the ultimate nature of atoms could be abandoned without dismissing the corpuscular theory and practice of medicine.

Abstraction and Science

Philosophy ◽  
1927 ◽  
Vol 2 (5) ◽  
pp. 28-38
Author(s):  
L. S. Stebbing
Keyword(s):  
Nineteenth Century ◽  
Space Time ◽  
Physical Sciences ◽  
Recent Developments ◽  
Material Bodies ◽  
Ultimate Nature

The man in the street to-day is aware that recent developments in the physical sciences have necessitated a fundamental revision of the concepts of physics; he finds that Einstein is no less upsetting to his ideas than was Copernicus to those of his own time or than Darwin was to Bishop Wilberforce. The plain man who has “ philosophical leanings ” is aware that questions previously regarded as metaphysical—and about which philosophers have written much that is unintelligible—are now recognized as falling within the scope of physics. Every reader of this Journal is aware that the criticism to which the main concepts of physics—space, time, matter—have been subjected is so fundamental that it is no longer possible to say that there are material bodies in space, which have events happening to them at a given time. We must substitute the conception of a fourfold continuum within which space, time and matter are inextricably involved. Finally, we are told that this new way of regarding the classical trinity suggests the consequence that we know nothing about the “ inner nature ” of the terms with which we deal, we can make no assertions as to the ultimate nature of that to which they may refer. In this respect the prevailing temper of the present-day scientist is to be contrasted with the cocksureness of most nineteenth-century physicists l who, even if they did not go so far as to say “ we know what matter is,” at least suggested that only the metaphysician had, or could have, any doubts as to its nature and reality^

scholarly journals The Semiotic Approach to Bacterial Chemotaxis

Biosemiotics ◽  
2021 ◽  
Author(s):  
Adam Kłóś ◽  
Przemysław Mieszko Płonka
Keyword(s):  
Molecular Level ◽  
Bacterial Chemotaxis ◽  
Population Level ◽  
General Process ◽  
E Coli ◽  
Bacterial Response ◽  
Semiotic Approach ◽  
Ultimate Nature ◽  
Cell Signaling Pathways

AbstractBacterial chemotaxis is often considered to be a textbook example of the rudimentary semiotic process. As such, it gives an excellent opportunity to better understand both semiosis and biology. Our study reviews this phenomenon in the light of up-to-date scientific knowledge to answer the most basic semiotic questions: what is the sign? What types of signs are there? What is the meaning understood on the molecular level, and by what means can it grow with time? As a case study, the bacterial chemotaxis toward glucose in E. coli species is chosen, and the semiotic framework of Charles Sanders Peirce applied. The analyses provide us with the following results: the sign, in its ultimate nature, is a general process. Bacterial chemotaxis can be understood in terms of Peircean type, symbol, and argument. The meaning on the molecular level is entirely pragmatic and, in this case, reduced to a bacterial response to glucose. A sign can grow through sign generalization, the emergence of different sign categories, the integration of these categories in functional cycles, and the introduction of contextuality. The sign of bacterial chemotaxis extends from the cell signaling pathways up to the population level. The presented results advance our knowledge of sign processing in the context of semiotic evolution.

scholarly journals Kant – filosofiens Luther?

2017 ◽  
Vol 80 (1) ◽  
pp. 3-12
Author(s):  
Anders Moe Rasmussen
Keyword(s):  
Practical Philosophy ◽  
Human Subjectivity ◽  
The Enlightenment ◽  
The World ◽  
Open Question ◽  
Ultimate Nature

This paper discusses Kant’s philosophy as a possible heir to Lutheran thought. Comparing Kant’s philosophy to that of Descartes reveals some interesting common presuppositions and convictions between Luther and Kant . Their shared conviction about the illegitimacy of reasoning about the ultimate nature of God and the world is especially stressed, which in Kant leads to the idea of the finitude of reason, an idea that runs through both his theoretical and his practical philosophy. It remains an open question, however, whether Kant, though he repeatedly stresses the finitude of reason, escapes the tendency, socharacteristic of the enlightenment, to absolutize human subjectivity.

Nāgārjuna (c. AD 150–200)

2018 ◽  
Author(s):  
Mark Siderits
Keyword(s):  
East Asia ◽  
South India ◽  
Sense Of Self ◽  
Ultimate Truth ◽  
Profound Influence ◽  
Inherent Nature ◽  
Further Development ◽  
In Virtue Of ◽  
Ultimate Nature ◽  
Insight Into

Nāgārjuna was the first Buddhist philosopher to articulate and seek to defend the claim that all things are empty, that is, devoid of their own essential nature. A native of South India, as the founder of the Madhyamaka school of Mahāyāna Buddhism he exerted a profound influence on the further development of Buddhist thought in South and East Asia. When he claimed that all things are empty, he denied that anything exists solely in virtue of its own inherent nature. If, as all Buddhists hold, existents only arise in dependence on other existents, then nothing may be said to have a determinate nature apart from its relations to other things. Yet prior developments in Buddhist philosophy had presumably shown that anything lacking an independent nature is a conceptual fiction and not ultimately real. Thus if all things are empty, nothing is ultimately real. Still Nāgārjuna claimed not to be a nihilist. Emptiness is rather the defeat of all metaphysical theories, all attempts at grasping the ultimate nature of reality – including nihilism. Insight into emptiness is said to free us from our tendency conceptually to construct an ultimate truth, a tendency that bolsters our sense of self. Thus realization of emptiness is, Nāgārjuna held, required in order to attain full liberation from the suffering caused by clinging.

Sign in / Sign up

Export Citation Format

Share Document