Freedom in Terms of the Win-Win-Win Papakonstantinidis: Bibliography

Concepts such as freedom cannot be measured and give material measurable results. Freedom is not measured. It leaves its philosophical imprint on independent thought. According to Jean-Jacques Rousseau (Note 1), it recedes only to leave room for political freedom The supposed absolute freedom based on the quantity of material goods and choices actually leads to the commitment of individualism. Because it is difficult to change this relationship between materialism and individualism, we focus on philosophical freedom through self-knowledge that will answer the triple question (1) what is best for me, (2) what is best for you, (3) what is best for community in which we negotiate a win-win-win reasoning for everyone who negotiates with another in the community Thus arises a win-win-win inner freedom with an immeasurable result, which at its limit is identified with the complete independence of the soul and the spirit.

A Different Perspective on Personality: An Evolutionary Theory of Universal Values

Traits and personal values are important components of personality. The Schwartz (1992) system provides a comprehensive means of measuring the latter, but neither the Big Five or its HEXACO update provides a comprehensive and systematic means of measuring the former. Despite this, there is a tendency in academia for personality research to focus on traits. Previous research shows that values, like traits, are heritable and can be read reliably by others. Also, unlike traits, differences in values have been shown to support popular perceptions regarding the personality differences of siblings and only-children. Building from foundations in physical science and drawing from research in evolutionary biology and complexity theory, we present a theory that suggests Schwartz’s system of values represents and evolved from universal schema. According to this, equivalents of all values are present in the universal system and internalised hierarchically as local systems become increasingly complex and adaptive. It states that equivalents of benevolence and the conservation values are present in all stable systems, that organisms increasingly internalise equivalents to the self-enhancing values, until, with the evolution of intelligence, equivalents to the pro-change values of hedonism, stimulation and self-direction are internalised. While the independent thought and action associated with self-direction, and an ability to recognise one’s place in a wider system (universalism) are not unique to humanity, they are uniquely developed in humanity, and only in humanity does reciprocal altruism (benevolence) operate rationally and universally. We conclude by providing testable hypotheses and examples of sympathetic cultural developments.

The acquisition of autonomy, through benevolence, of children who are victims of domestic violence

From its etymology bene (good) and volens (will), benevolence means desire to do well. Benevolence is not an arbitrary notion or a theoretical apprehension. It unquestionably reveals man's humanism, which must combine in its daily practice and management with his fellow human beings and even with himself. In education, benevolence is crucial in mother-child relations. We believe that a mother must be benevolent, at the same time as; a child who has received the love of his mother (or parents) can love himself. This is a prerequisite for the acquisition of independent thought. The true cement of any family unit is the mutual love of all those who are called to live together. Paradoxically, love is not the foundation of all families. Unfortunately, there are dysfunctional families in which there are various and varied forms of violence. Children from this type of environment find themselves victims of abuse with all the possible traumatic consequences. Based on this observation, it is easy to reason by deduction: if family love conditions the acquisition of autonomy and children who are victims of family violence do not benefit from it within their families, then children who are victims of family violence are at a disadvantage in acquiring autonomy, or even that they cannot be autonomous. Thus, one may wonder to bring a child victim of family violence to the acquisition of his autonomy? What tools can be used to help a traumatized child become autonomous? How to rebuild a child who has suffered family trauma with a view to his or her autonomy? This article offers the reader benevolence, not as an instruction manual or prescription to be applied, but as a transferable and impactable posture.

A Different Perspective on Personality: An Evolutionary Theory of Universal Values

Traits and personal values are important components of personality. The Schwartz (1992) system provides a comprehensive means of measuring the latter, but neither the Big Five or its HEXACO update provides a comprehensive and systematic means of measuring the former. Despite this, there is a tendency in academia for personality research to focus on traits. Previous research shows that values, like traits, are heritable and can be read reliably by others. Also, unlike traits, differences in values have been shown to support popular perceptions regarding the personality differences of siblings and only-children. Building from foundations in physical science and drawing from research in evolutionary biology and complexity theory, we present a theory that suggests Schwartz’s system of values represents and evolved from universal schema. According to this, equivalents of all values are present in the universal system and internalised hierarchically as local systems become increasingly complex and adaptive. It states that equivalents of benevolence and the conservation values are present in all stable systems, that organisms increasingly internalise equivalents to the self-enhancing values, until, with the evolution of intelligence, equivalents to the pro-change values of hedonism, stimulation and self-direction are internalised. While the independent thought and action associated with self-direction, and an ability to recognise one’s place in a wider system (universalism) are not unique to humanity, they are uniquely developed in humanity, and only in humanity does reciprocal altruism (benevolence) operate rationally and universally. We conclude by providing testable hypotheses and examples of sympathetic cultural developments.

Shifty Speech and Independent Thought

This is an essay in epistemology and the philosophy of language. It concerns epistemology in that it is a manifesto for epistemic independence: the independence of good thinking from practical considerations. It concerns philosophy of language in that it defends a functionalist account of the normativity of assertion in conjunction with an integrated view of the normativity of constative speech acts. The book defends the independence of thought from the most prominent threat that has surfaced in the last twenty years of epistemological theorizing: the phenomenon of shiftiness of proper assertoric speech with practical context. It does four things: first, it shows that, against orthodoxy, the argument from practical shiftiness of proper assertoric speech against the independence of proper thought from the practical does not go through, for it rests on normative ambiguation. Second, it defends a proper functionalist knowledge account of the epistemic normativity of assertion, in conjunction with classical invariantism about knowledge attributions. Third, it generalizes this account to all constative speech. Last, it defends detailed normative accounts for conjecturing, telling, and moral assertion.

Fractional-differential approach to describe the process of feeding metals and alloys solidifying under controlled gas pressure

To describe the processes of filtration in the folding dendritic-porous middle of the proponation, a number of fractional-differential mathematical models of the diffusion type. Described non-linear, how to take the shot of the abducted Riman-Leeuwill for an hour, as it can be stuck for a correct description of the single-phase filtration of not Newtonian age in the porous middle.The two-phase zone, which is established during the transition from melting from hard to hard mill, can often be characterized by abnormal kinetics of resistance. The peculiarities of kinetics in the whole range of winners are related to the issues of widespread nonlocality, in a number of types, memory defects, which adhere to the progressive laws. The mathe-?atical apparatus, which allows to adequately describe such processes, is the theory of integration-differentiation of the fractional order.Victorians in robotic thinking have a phenomenological character, so the possibility of their dependence in a specific, practical dermal condition is blamed on the basis of experimental results, so that the validity of other differences is confirmed. Stagnation of the given approach for describing the dynamics of the process of vitality of the two-phase zones and metals and alloys, which solidifies in the minds of a regulated gas vice. Presented in the fractional-differential robotic model of filtration are classified as abnormal diffusion. A characteristic feature of the ryvnyan, which is derived from different types of differential models of filtration, is not the same. With a whole model, they preserve the structure of the classical lines of filtration in the whole order and pass into them in boundary drops, if the order of the other differentiation is old.Vivchennya yakіsnyh authorities otrimanih іvnyans, and also prompts їh numerical decisions є to finish nontrivial zavdannyi, as vimagayut in the skin okremomu vampad of independent thought.

Comparing the phenomenological qualities of stimulus-independent thought, stimulus-dependent thought and dreams using experience sampling

Humans spend a considerable portion of their lives engaged in ‘stimulus-independent thoughts' (SIT), or mental activity that occurs independently of input from the immediate external environment. Although such SITs are, by definition, different from thoughts that are driven by stimuli in one's external environment (i.e. stimulus-dependent thoughts; SDTs), at times, the phenomenology of these two types of thought appears to be deceptively similar. But how similar are they? We address this question by comparing the content of two types of SIT (dreaming and waking SITs) with the content of SDTs. In this 7 day, smartphone-based experience-sampling procedure, participants were intermittently probed during the day and night to indicate whether their current thoughts were stimulus dependent or stimulus independent. They then responded to content-based items indexing the qualitative aspects of their experience (e.g. My thoughts were jumping from topic to topic). Results indicate substantial distinctiveness between these three types of thought: significant differences between at least two of the three mental states were found across every measured variable. Implications are discussed. This article is part of the theme issue ‘Offline perception: voluntary and spontaneous perceptual experiences without matching external stimulation’.

Mill on Deference and Democratic Character

Citizens of liberal democracies today increasingly exhibit a distrust of perceived elites, especially experts and those of advanced educational attainment more generally. John Stuart Mill’s work offers potential responses to this phenomenon. Mill regards deference to superior wisdom as an essential part of a well-developed character while esteeming independent thought. Although his emphasis on the importance of character formation is well known, his concern for inculcating a salutary form of deference has been underexplored. I show how Mill’s approaches to this task include redesigning the political process to amplify the voice of the highly educated, promoting more widespread opportunities for learning, and consistently emphasizing the partiality of human understanding. I also compare Mill’s treatment of the place of deference in democratic politics with that of Alexis de Tocqueville’s, and consider how Tocqueville might critique Mill’s strategies for cultivating deference. In so doing, I demonstrate how these authors provide us with resources for navigating the tensions between popular sovereignty and expertise, and between independent thought and intellectual authority.

Popular Culture

Lawrence wanted his writing to be widely read, but he also wanted it to be an antidote to the problems he thought were exacerbated by popular culture. This chapter examines cinema in The Lost Girl (1920) and music in St. Mawr (1925), where Lawrence's ideas about the harmful effects of popular culture share much with T. W. Adorno’s arguments about how repetitive popular cultural forms constrain critical thinking and the desire for social change. Pornography and Obscenity (1929) contains Lawrence's most direct attack on popular culture, which he claims transmits repressive ideas about sex to the public and limits people’s capacities for independent thought. In the aftermath of the censorship of Lady Chatterley's Lover (1929), Pornography and Obscenity asks its readers to engage in dialectical thinking: could things that are sanctioned and approved - like popular culture - in fact be harmful?