How the Theory of Intelligent Relativity Increases Ferroelectric and Quantum Properties of Brain and Spinal Cord Specialized Cells in Advanced Craniosacral Therapy!?

Dear Editor, As mentioned before, mass, energy and information appearances are all different appearances of consciousness. That is mass, energy, information and consciousness are different appearances of one single thing. I think all of them are different appearances of vibrating strings vibrations that in each of them, different geometric links and order exist between vibrating stings vibrations. When there is a specific and different geometric system between vibrating strings vibrations which are main components of time-space dimensions, different appearances of mass, energy, information and consciousness will be appeared [1, 2].

Water and Materiality

Water is key to human life, both biophysically and socioculturally. Having long been regarded in anthropology as a circumstantial backdrop to human society and culture, water—alongside other nonhuman substances and beings—has received growing attention as a material with specific potentials and histories in the 21st century. This research explores the fundamental connectivity and relationality of water, through which social relations and hydrological flows are often two sides of the same coin, shaping and transforming each other. Watery materiality is frequently characterized by movement and instability, defying control but also intersecting with other social and material processes to create ever new arrangements. Water practices, infrastructures, and experiences participate in the formation and transformation of spaces and landscapes, and may inspire novel theoretical insights on meaning-making, kinship, learning, and space, among other topics. Water’s valuation and the tensions that arise regarding how to govern it emerge in part from its material properties. Ongoing discussions explore the links between these properties, water infrastructures, unequal distribution, and political power. Watery materiality is not a single thing, but has multiple manifestations, including saltwater, ice, and humidity. Some scholars therefore propose studying water and materiality in terms of various forms of wetness or amphibious processes. Research into water and materiality suggests that the material world consists of open processes rather than of fixed objects, and that water’s multiple manifestations and flows actively participate in shaping human lives.

Money

Money is a key driver of ambition, not only for the financial wants that it satisfies but also for the power and status that it confers. This is particularly true in intensely materialistic societies such as that of the United States. When asked what single thing would be most likely to make them happier, a majority of Americans answer “more money.” A vast body of research suggests they are generally wrong, and this chapter explores why. Contrary to conventional wisdom, increases in wealth above a relatively modest standard of living do not bring corresponding increases in satisfaction. Luxury purchases may bring momentary pleasure but not meaning. And a preoccupation with accumulating and displaying wealth fuels corruption, cheating, inequality, and squandering of the world’s finite resources. The chapter also notes problems with “social ego” philanthropy, which is designed to serve donors’ interests better than the causes they aim to advance.

“The school band and the Kulturskole are a single ‘thing’”: Exploring co-production between the public sector and a non-governmental organisation

This paper explores how a non-governmental organisation, a school band, and the municipal school of music and performing arts (the Kulturskole) collaborate to provide music education. Drawing on the concept of co-production, this paper investigates a case where the Kulturskole and the school band jointly deliver and plan the service of music education. The findings suggest that co-production in this case was perceived to be beneficial in terms of both efficiency and learning. Other broader outcomes were also detected, such as a strengthening of social bonds in the local society. The findings further suggest that in order to make co-production work, it is necessary to establish well-functioning organisational structures and good communication and knowledge transfer between the participants. Hence, the results in this paper inform the development of co-production as a mechanism to bring together a variety of stakeholders in the delivery and planning of arts education.

The structure of egocentric space

This chapter offers an indirect defence of the Evansian conception of egocentric space by showing how it resolves a puzzle concerning the unity of egocentric spatial perception. The chapter outlines several common assumptions about egocentric perspectival structure and argues that a subject’s experience, both within and across her sensory modalities, may involve multiple structures of this kind. This raises the question of how perspectival unity is achieved, such that these perspectival structures form a complex whole, rather than merely a disunified set of individually, distinctively structured experiences. The shortcomings of a variety of accounts are considered: switch accounts; sensory accounts; transformation accounts; and ultimate accounts. These shortcomings are addressed by a further kind of account provided by the Evansian conception—an agentive account—according to which egocentrically structured experiences present the world in relation to parts of a single thing, the body as a dynamic unity.

La fiesta, momento vital de la praxis intercultural en los jesuitas Ignacio Ellacuría y Francisco Taborda

The present article shows the contributions of two intellectual Jesuits, Ignacio Ellacuría and Francisco Taborda, who propose the feast or fraternal celebration as an example for a religious interculturality. The text goes from a philosophical proposal, which shows social coexistence as a fundamental, inevitable moment of the living being, to the praxis that makes a mere relationship an experience of recognition and liberation. The study shows the nexus between philosophy and theology, which in many occasions are one single thing in the conceptualization of Latin American traditions. But also, one and indistinguishable discipline, in the case of many Jesuits committed to Our American causes. In particular, we highlight his ideas about the party, a main category in the construction of identity, justice and hope; that, at the same time, are vital moments of reflection and intercultural practice.

Defenses

This chapter focuses on defenses. A considerable number of theories has grappled with the normative justification(s) for the various claims that arise in private law. This focus on the rights and powers in private law is understandable. After all, without a claim there is nothing much further to discuss. What has gone underexamined are the justifications for the various defenses that exist—the ways of resisting otherwise good claims. Defenses pose a challenge to any monist theory of private law. If private law, or a part of it, is all about efficiency or independence or utility or any other single thing, why not deal with all the elements of what justifies the plaintiff’s claim as an element of the cause of action? Why do people need defenses at all? Either the claim is justified or it is not. On the monist view of private law—that it is only concerned with One Big Thing—what is the need or role for any separate “defenses” that concern countervailing considerations? The chapter then describes what a defense is before looking at pleading and proof and distinguishing between justification and excuse. It also considers the form of reasons and details the general defenses, defenses in contract, defenses to torts, defenses in unjust enrichment, and equitable defenses.

Mastering of Fancy Meeting Reality: A Critical Exploration of Magical Realism with Reference to “The Curious Case of Benjamin Button” Directed by David Fincher

Apart from other art forms, cinema has an unquestionable potential to install new concepts and believes among the society. It has spread around the world, crossed the barriers of languages and communities and has traversed into the depths of social arena. The tool which caused an impact in the ethos, throughout the history is nothing but the new notions portrayed by the filmmakers. Cinema has overpowered the restrictions of the cultural borders and showed its power towards internationalism, which caught the mind of the viewers worldwide. The plot of a cinema often reminds us of things we perhaps already know, but may often forget, that is the beauty of storytelling. The world we see through a lens, is lot clearer than the real one, it takes people to other dimensions of perspective. This approach may be unfathomable to our sceptical minds, which always has an inclination towards disbelieves, but it is still worth the time to question our preconceived dogmas. Magical realism managed to touch the everyday life of the ordinary people through cinema, even though it appears in many fields of art and literature; there is not a single thing that is missing in Magical Realism. When a viewer look at an art work, if they could see beyond the picture of an inanimate object and grasp the depth of the concept which is hidden, through a unique vantage point, then that is the moment you appreciate Magical Realism.

The Language Variety and the Meaning of Javanese Culture in the Event of Tantingan and Tebus Kembar Mayang in the Night of Midodareni

Javanese tribe has special acts in doing their sacred ceremony or ritual. One of their sacred ceremony is called midodareni belongs to the event of tantingan and tebus kembar mayang. The purpose of this study is to analyse the varied language used and its meaning related to the way of Javanese people through those two events. Therefore, this study is examined by using the theory of etnography communication. This study uses secondary data collected from Youtube. The result of the study shows that there are language variations in communicating to the interlocutor who has different role since Javanese people adhere to the communication pattern of unda usuk. The meaning of sub-event of tantingan is appropriate with Javanese culture of doing every single thing carefully so there is a speech act aimed at reconfirming. Then, in the sub-event of tantingan also describes the characteristic of Javanese tribe who love their daughters. The meaning of that sub-event of tebus kembar mayang is correlated to Javanese culture of hoping an everlasting marriage which is symbolized with kembar mayang, and every form kembar mayang not be separated from the nature, so it shows that Javanese people have a synergy with nature.

From the meaning triad to meaning holism: Unifying life’s meaning

Claims that talk of life’s meaning is misguided, unmanageable or, worse, nonsensical, are overblown. Such claims especially track the cosmically focused the meaning of life. “The meaning of life” is perfectly intelligible, and is centered on a cluster of ideas encapsulated by what I call the “meaning triad.” One component of this triad—I-MEANING—provides the hermeneutical and conceptual resources for understanding the question “What is the meaning of life?” as asking for a single thing, in contrast to amalgam and pluralist views. I will investigate the meaning triad en route to defending meaning of life holism.