Keywords: extrasolar planets Hubble telescope occulter apodization life oxygen Published in the March-2007 issue of Analog Science Fiction & Fact Magazine ; This column was written and submitted 10/17/2006 and is copyrighted ©2006 by John G. Cramer. All rights reserved. No part may be reproduced in any form without the explicit permission of the author.

L'environnementalisme n'est pas à la hauteur des véritables défis qui menacent notre société. Philosophe des techniques, Dominique Bourg nous invite à reformuler notre rapport à la nature à l'échelle de la planète. Contre les rêveries romantiques et les fantasmes futuristes, il propose une véritable politique de la biosphère en accord avec l'écologie industrielle et le développement durable. Il aborde des thèmes aussi concrets que la pollution de l'air, les plantes transgéniques ou la nécessité d'évaluer les choix technologiques. Un vrai dialogue (...) d'éducation écologique qui va à l'essentiel. (shrink)

Designed for courses in environmental ethics, this reader is also an attractive supplement to contemporary moral issues or any applied ethics courses. It features readings in environmental ethics, including Paul Taylor's seminal essay The Ethics of Respect for Nature and works by Vice Preseident Al Gore, Jr. and J. Baird Callicott. Features: * Includes only readings of highest quality, chosen to be accessible to students who do not have an extensive knowledge of philosophy. * Exposes students to all major areas (...) of environmental ethics, including wilderness, pollution and animals. * Ideal length is appropriate as a core text or supplement to a variety of contemporary ethics courses. * Extensive bibliography provides a unique resource for research materials in this growing field. * Essays contain philosohical arguments as well as critique. * Presents an agenda of protection and stewardship that involves students in the management of our planets ecosystem. (shrink)

Essays explore philosophical themes in The Planet of the Apes films including human-animal relationships, science and ethics.

This edited volume of essays provides an interdisciplinary philosophical analysis of the Planet of the Apes franchise, addressing themes of intelligence, language, time travel, research ethics, and the evolving status of CGI characters. Through a range of essays, the volume examines how the apes’ society mirrors human civilization, challenging assumptions about intelligence, moral worth, and speciesism. Key themes include language as a criterion for intelligence, the ethics of experimentation, and the treatment of sentient beings.

Conceptual change can occur for a variety of reasons; some more scientifically significant than others. The 2006 definition of ‘planet’, which saw Pluto reclassified as a dwarf planet, is an example toward the more mundane end of the scale. I argue however that this case serves as a useful example of a related phenomenon, whereby what appears to be a single kind term conceals two or more distinct concepts with independent scientific utility. I examine the historical background to this case, (...) as a template for developing additional evidence for pluralist approaches to conceptual disputes within science and elsewhere. (shrink)

Our planet is sick and perhaps on a tipping point of extinction. The causes are well known—global warming, the collapse of the world economy, human greed, and thermonuclear war—to name but a few agents at work in the contemporary world. America and China hold the world's destiny in their grip. How they will interact is unknown. What is known is that both civilizations have in their traditions the ways and means to reverse this approaching apocalypse. Each country is now passing (...) through cultural explosions. This article searches classical Chinese and American philosophy for concepts and social forms that can give shape to this era of upheaval. I have confidence in the genius of Confucius as well as that of certain great classical American philosophers. Read together they can help us come to deal with both the decay of established orders and the overwhelming novelty now sweeping through our consciousness. (shrink)

y interest in paleontology began in a childhood fascination with dinosaurs. I spent a substantial part of my youth reading the modest literature then available for children on the history of life. I well remember the invariant scheme used to divide the fossil record into a series of "ages" representing the progress that supposedly marked the march of evolution: the "Age of Invertebrates," followed by the Age of Fishes, Reptiles, Mammals and, finally, with all the parochiality of the engendered language (...) then current, the "Age of Man.". (shrink)

In the words of Charles Peirce from 1901, “man is but a degenerate monkey, with a paranoic talent for self-satisfaction, no matter what scrapes he may get himself into, calling them ‘civilization…’” Peirce’s concept of degenerate monkey draws attention both to our neotenous or prolonged newborn-like nature as “degenerate” in the mathematical sense of a genetic falling away from more mature genomes of other primates, and also to our monkeying around with the long evolutionary narrative of foraging, through the advent (...) of agriculture, settlement, and civilization. -/- Homo sapiens, man the knower, is the way we humans like to distinguish ourselves from the rest of nature. But if we consider ourselves as degenerate monkeys, perhaps homo errans, man the blunderer, would have been a better term, calling attention to our softened instinctive intelligence, in contrast to the “unerring instincts of other races,” as Peirce put it. -/- I take Peirce’s term “degenerate monkey” as not limited to moderns, but applicable to homo sapiens sapiens, anatomically modern humans, generally. Considering humans as degenerate monkeys is a key to understanding human development, in my view, precisely because we need to attune ourselves to the instinctive intelligence of the environment, drawing its intelligence into our dematured, blundering selves through abductive inference, and therein finding our maturity. Without that attunement to the Others, monkey goes mad, monkeying in its mirror of itself, fatally fixated, like Narcissus, and with similar results: planet of the degenerate monkeys, monkeying to mayhem. -/- As Cornelius, the ape archaeologist and historian in The Planet of the Apes stated it, reading from the sacred scrolls: “Beware the beast Man, for he is the Devil's pawn. Alone among God's primates, he kills for sport or lust or greed. Yea, he will murder his brother to possess his brother's land. Let him not breed in great numbers, for he will make a desert of his home and yours. Shun him; drive him back into his jungle lair, for he is the harbinger of death.” Or as Ralph Waldo Emerson put it: “The end of the human race will be that it will eventually die of civilization.” . (shrink)

Ce texte a déjà paru sur le site Fugitive Philosophy. Fleeing the Disciplines fear of a wet planet (rhythm I) Drexciya (descending AfroMer) We should linger here for a long while on rhythm : it is nothing other than the time of time, the vibration of time itself in the stroke of a present that presents it by separating it from itself, freeing it from its simple stanza to make it into scansion (rise, raising of the foot that beats) and (...) cadence (fall, passage into the pause). Thus, rhythm (...) - Philosophie – Nouvel article. (shrink)

Lars von Trierjeva Melanholija ponudi fascinantno raziskovanje filmske romantike in estetike filmskih razpoloženj. S pomočjo dramatizacije katastrofične izkušnje »izgube sveta« glavne junakinje Justine [Kirsten Dunst's], nam predstavi uničujočo podobo melanholije, ki najde ustrezni konec v sublimni filmski fantaziji izničenja sveta. V pričujočem članku analiziram nekatere estetske in filozofske sklope Melanholije, še posebej Von Trierjevo raziskovanje uporabe romantike in predstavitve filmskega razpoloženja. Von Trierer ne raziskuje namreč zgolj estetike melanholije, temveč tudi njene etične razsežnosti, s čimer ustvari umetniški film katastrofe, katerega (...) sublimna upodobitev uničenja sveta ima paradoksni učinek razkritja ranljivosti in končnosti življenja na Zemlji. (shrink)

Geocentric Greek astronomers called seven heavenly bodies visible to the naked eye (sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn) πλανητες—wanderers—because unlike all the other αστρα, their relative positions were constantly changing. While the Romans changed the Greek names of the individual planets to those still in use, they retained the generic name, which now occurs in many European languages. In acentric modern astronomy a planet is a satellite of a star. In addition to the five actual planets (...) known to the Greeks, Earth, Uranus, and Neptune also orbit the sun, a smallish star about half the distance from the centre of the Milky Way to its outer reaches. Earth is the only planet on which life is known for certain to exist. The search is on for concrete evidence of existing or formerly existing life on Mars (Dunbar B. et al. Perseverance Mars rover. NASA. https://www.nasa.gov/perseverance. Retrieved 06/16/2021, 2021). Technology for detecting the chemical signature of life in the atmospheres of some planets of other stars may become available in the near future (Fujii Y. et al. Astrobiology 18 (6): 739–778, 2018)—proving a point made by (Lovelock J. Gaia: A new look at life on earth. Oxford University Press, New York, 1979) that life is a whole-planet phenomenon. That is, the Earth does not just harbour or support life; it has a life of its own. The Earth is a living planet in relationship to which individual organisms are as ephemeral cells (Vernadsky VI. Am Sci 33:1–12, 1945). (shrink)

C’est en regardant le portrait aberrant de la planétarité reflétée sur le miroir des complotismes environnementaux que la difficulté collective d’assumer cette échelle écologique se dévoile impitoyablement. Un tel malaise n’est pas seulement lié à une incapacité humaine et individuelle d’accepter la complexité de la crise planétaire. Elle émane de l’ensemble des rapports socio-politiques (verticaux, élitistes) que nous entretenons avec les méditations techniques qui permettent la perception, mais aussi la réparation, de notre planète.

"Interplanetary travel is very tempting and exciting because the sky is filled with unlimited globes of varying qualities. the desire to travel to other planets can be fulfilled by the process of yoga, which serves as a means by which one can transfer oneself to whatever planet one likes - possibly to planets where life is not only eternal and blissful but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual (...) planets need never return to this miserable land of birth, old age, disease and death." --Back cover. (shrink)

"Interplanetary travel is very tempting and exciting because the sky is filled with unlimited globes of varying qualities. the desire to travel to other planets can be fulfilled by the process of yoga, which serves as a means by which one can transfer oneself to whatever planet one likes - possibly to planets where life is not only eternal and blissful but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual (...) planets need never return to this miserable land of birth, old age, disease and death." --Back cover. (shrink)

The main purpose of this article is to show some processes of the growth of knowledge. An astrophysical case: a problem of planets around pulsars formation is studied. In the first part reasons for taking this problem are presented. Then some historical facts about discoveries of planets around pulsars are mentioned. The paper focuses on three cases: PSR1257+12, PSR1620-26 and PSR J 1719-1438. In second part of the article the changes in the theoretical point of view, which occured (...) during the last twenty years, are presented. At the end the attempt is made to describe the process of the growth of the planets around pulsars within the framework of formation. (shrink)

For over half a century, scholars have laboured to show that C. S. Lewis's famed but apparently disorganised Chronicles of Narnia have an underlying symbolic coherence, pointing to such possible unifying themes as the seven sacraments, the seven deadly sins, and the seven books of Spenser's Faerie Queene. None of these explanations has won general acceptance and the structure of Narnia's symbolism has remained a mystery. -/- Michael Ward has finally solved the enigma. In Planet Narnia he demonstrates that medieval (...) cosmology, a subject which fascinated Lewis throughout his life, provides the imaginative key to the seven novels. Drawing on the whole range of Lewis's writings (including previously unpublished drafts of the Chronicles), Ward reveals how the Narnia stories were designed to express the characteristics of the seven medieval planets - - Jupiter, Mars, Sol, Luna, Mercury, Venus, and Saturn - - planets which Lewis described as "spiritual symbols of permanent value" and "especially worthwhile in our own generation". Using these seven symbols, Lewis secretly constructed the Chronicles so that in each book the plot-line, the ornamental details, and, most important, the portrayal of the Christ-figure of Aslan, all serve to communicate the governing planetary personality. The cosmological theme of each Chronicle is what Lewis called 'the kappa element in romance', the atmospheric essence of a story, everywhere present but nowhere explicit. The reader inhabits this atmosphere and thus imaginatively gains connaître knowledge of the spiritual character which the tale was created to embody. -/- Planet Narnia is a ground-breaking study that will provoke a major revaluation not only of the Chronicles, but of Lewis's whole literary and theological outlook. Ward uncovers a much subtler writer and thinker than has previously been recognized, whose central interests were hiddenness, immanence, and knowledge by acquaintance. (shrink)

This book encourages readers to acknowledge humanity's contribution to the environmental crisis, proposing a way forward by exploring the power of ordinary people to bring about large-scale cultural change. Is it possible for humankind to change its ways and shed the belief that the planet is ours to do with as we like? Internationally acclaimed philosopher of education Jane Roland Martin argues that "humancentrism" is a learned affair, and what is learned can be unlearned. Turning to the past to see (...) how large-scale cultural change has occurred, she discovers a pattern in the achievements of such historical luminaries as Martin Luther, Mahatma Gandhi, Rosa Parks and Greta Thunberg that we too can follow. Drawing on history, philosophy, and literature as well as the natural and social sciences and hoping to mobilize readers to effective action, Martin employs an accessible and powerful rhetoric, with each chapter beginning with a scene from history written in dialogue form. This book calls on young and old to avert a looming tragedy of Aristotelian proportions--the demise of the "Mother Nature" that made it possible for our species to flourish. Thoroughly interdisciplinary in its approach, it will appeal to students and teachers as well as general readers interested in environmental studies, philosophy, and education. (shrink)

‘The following sentence is true only if numbers exist: The number of planets is eight. It is true; hence, numbers exist.’ So runs a familiar argument for realism about mathematical objects. But this argument relies on a controversial semantic thesis: that ‘The number of planets’ and ‘eight’ are singular terms standing for the number eight, and the copula expresses identity. This is the ‘Fregean analysis’.I show that the Fregean analysis is false by providing an analysis of sentences such (...) as that best explains the available linguistic data, and according to which no terms in purport to stand for numbers. (shrink)

The untitled and anonymous text known by modern scholars under the name Wu xing zhan 'Prognostics of the Five Stars [sc. 'planets']', datable to before 168 bce, is the earliest known surviving Chinese document to give a substantive account of the apparent motions of the five visible planets, and to discuss the significance of those motions. The text includes tabulated predictions of the motions of three planets from 246 bce to 177 bce. In each case it is (...) possible to reconstruct simple rationales for the data given. It is however clear from the text that its primary purpose is to serve as an aid to celestial divination rather than as an attempt to discover laws of planetary motion for their own sake. The user of the text was not only expected to observe deviations from the rules underlying the tabulations given, but also actively to exploit such deviations as means of prognostication. (shrink)

The following story is about the Venerable Mahā-maudgalyāyana,[2] an enlightened disciple of the historical Buddha Śākyamuni. Mahā-maudgalyāyana travels to a distant solar system, to a planet which is inhabited by giant people, and on which there is also a Buddha with disciples practicing under his guidance. The story, which brings to mind Swift’s Gulliver in the land of the giants, is remarkable in many respects. The Buddha and Mahā- maudgalyāyana both probably lived during the fifth and sixth centuries BCE. In (...) the European West, until the time of Galileo (1564-1642), most educated people thought the whole cosmos rotated around the earth and consisted of the sun and seven planets. They did not realize that the stars were other suns. This story here related shows that 2,500 years ago, Buddhists were aware of a vast cosmos filled with suns and planets and sentient life. Contemporary, scientifically oriented people often have a tendency to dismiss non-Western cosmologies as limited, primitive, and distorted myths, in the negative sense of that word. In this story we are presented with a cosmology that seems much closer than the Western pre-Galilean view to the contemporary scientific view of the physical universe. Of course the assertions about the spiritual powers of the Buddha and Mahā-maudgalyāyana and the size of the people on the distant planet do not merge so easily with contemporary scientific, materialist mindsets. (shrink)

Joel Marks discusses the philosophical aspects of a question recently in the news: is Pluto a planet, or not?

W. V. Quine had, in Word and Object, drawn prominent attention to the opacity of the necessity operator, by comparing the sentences Necessarily 9 > 4and Necessarily the number of major planets > 4.Of these, Quine had said, “surely, on any plausible interpretation, is true and is false. Since 9 = the number of major planets, we can conclude that the position of ‘9’ in is not purely referential and hence that the necessity operator is opaque.” The puzzle (...) has generated a good deal of interest, particularly with an eye to the prospects of quantifying in modal contexts. But, given the substantial literature that has sprung up around the issue, it is rather easy to misunderstand the force of any challenge to Quine's account. (shrink)

The question whether numbers are objects is a central question in the philosophy of mathematics. Frege made use of a syntactic criterion for objethood: numbers are objects because there are singular terms that stand for them, and not just singular terms in some formal language, but in natural language in particular. In particular, Frege (1884) thought that both noun phrases like the number of planets and simple numerals like eight as in (1) are singular terms referring to numbers as (...) abstract objects. (shrink)

The author develops the claim that humans characteristically maintain a sense of protectedness by creating various forms of metaphysical illusion, replacing the tragic finitude and transience of human existence with a permanent and eternally changeless reality. One such illusion forms around planet earth itself, transformed into an indestructible metaphysical entity. It has become increasingly difficult, in the face of the ravages of climate change, to maintain the illusion of earth’s indestructibility, and with it, a sense of safety. The author refers (...) to the feelings evoked by the crumbling of metaphysical illusion as Apocalyptic anxiety¬—the dread of the end of human civilization. This Apocalyptic dread needs to be confronted (not evaded) in a comportment of dwelling—with our vulnerable planet and with our vulnerable fellow human beings. (shrink)

The detection of extrasolar planets presents a good case in which to clarify the distinction between observation and inference from evidence. By asking whether these planets have been observed or inferred from evidence, and by using the scientific details to answer the question, we will get a clearer understanding of the epistemic difference between these two forms of information. The issue of scientific realism pivots on this distinction, and the results of this case will help to articulate the (...) epistemically important factors in assessing theoretical claims.Keywords: Planetary systems; Scientific realism; Observation; Scientific method. (shrink)

The 2006 decision by the International Astronomical Union to strip Pluto of its status as a planet generated considerable uproar not only in scientific circles, but among the lay public as well. After all, how can a vote by 424 scientists in a conference room in Prague undermine what every well-educated second grader knows is a scientific fact? The Pluto controversy provides a new and fertile ground in which to revisit the traditional philosophical problems of natural kinds and scientific change. (...) Before engaging these philosophical problems, however, there are two misguided reactions to the Pluto controversy worth dispelling from the start. The first misguided reaction is that this sort of classificatory .. (shrink)

Some authors argue that we have a moral obligation to leave Mars the way it is, even if it does not harbour any life. This claim is usually based on an assumption that Mars has intrinsic value. The problem with this concept is that different authors use it differently. In this chapter, I investigate different ways in which an uninhabited Mars is said to have intrinsic value. First, I investigate whether the planet can have moral standing. I find that this (...) is not a plausible assumption. I then investigate different combinations of objective value and end value. I find that there is no way we can know whether an uninhabited Mars has objective end value and even if it does, this does not seem to imply any moral obligations on us. I then investigate whether an uninhabited Mars can have subjective end value. I conclude that this is very plausible. I also investigate whether an uninhabited Mars can have objective instrumental value in relation to some other, non-Mars related end value. I find also this very plausible. It is also highly plausible, however, that spreading (human or other) life to a presently uninhabited Mars can also have subjective end value, as well as objective instrumental value. I mention shortly two ways of prioritising between these values: (1) The utilitarian method of counting the number of sentient beings who entertain each value and determining the strength of the values to them. (2) Finding a compromise that allows colonisation on parts of the planet while leaving other parts untouched. These methods should be seen as examples, not as an exhaustive list. Also, I do not take a definitive stand in favour of any of the two approaches, though it seems at least prima facie that the second approach may have a better chance of actually leading to a constructive result. (shrink)

Some authors argue that we have a moral obligation to leave Mars the way it is, even if it does not harbour any life. This claim is usually based on an assumption that Mars has intrinsic value. The problem with this concept is that different authors use it differently. In this chapter, I investigate different ways in which an uninhabited Mars is said to have intrinsic value. First, I investigate whether the planet can have moral standing. I find that this (...) is not a plausible assumption. I then investigate different combinations of objective value and end value. I find that there is no way we can know whether an uninhabited Mars has objective end value and even if it does, this does not seem to imply any moral obligations on us. I then investigate whether an uninhabited Mars can have subjective end value. I conclude that this is very plausible. I also investigate whether an uninhabited Mars can have objective instrumental value in relation to some other, non-Mars related end value. I find also this very plausible. It is also highly plausible, however, that spreading life to a presently uninhabited Mars can also have subjective end value, as well as objective instrumental value. I mention shortly two ways of prioritising between these values: The utilitarian method of counting the number of sentient beings who entertain each value and determining the strength of the values to them. Finding a compromise that allows colonisation on parts of the planet while leaving other parts untouched. These methods should be seen as examples, not as an exhaustive list. Also, I do not take a definitive stand in favour of any of the two approaches, though it seems at least prima facie that the second approach may have a better chance of actually leading to a constructive result. (shrink)

Abstract.The present paper is an attempt to describe the observational practices behind a large and homogeneous body of Babylonian observation reports involving planets and certain bright stars near the ecliptic (“Normal Stars”). The reports in question are the only precise positional observations of planets in the Babylonian texts, and while we do not know their original purpose, they may have had a part in the development of predictive models for planetary phenomena in the second half of the first (...) millennium B.C. The paper is organized according to the following topics: (I) Sections 1–3 review the format of the observations and the texts in which they are found; (II) Sections 4–6 discuss the composition of the Normal Star list; (III) Sections 7–8 concern the orientation of the reported celestial directions from star to planet; (IV) Sect. 9 concerns the relationship between the reported distances and the actual angular distances between planet and star; and (V) Sect. 10 discusses the reports of planetary stations, which are the most common reports giving precise locations of planets when they are not near their closest approach to stars, and draws some brief general conclusions about the utility of the Babylonian observations for estimating planetary longitudes and calibrating models in antiquity. (shrink)

Whether mental properties are identical with neural properties is one of the central questions of contemporary philosophy of mind. Many philosophers agree that even if mental properties are identical with neural properties, the mind-brain identity thesis cannot be established on empirical grounds, but only be vindicated by theoretical philosophical considerations. In his paper ‘When Is a Brain Like the Planet?’, Clark Glymour proposes a causal criterion for local property identifications and claims that this criterion can be used to empirically establish (...) local identities between mental and neural properties. If successful, such an account would settle the debate on the mind-body problem. In this paper, I argue that Glymour’s approach falls short of its aims. The causal criterion which he proposes does not provide a sufficient condition for the local identification of properties. Moreover, his account does not succeed in rendering local mind-brain identities empirically testable. Therefore, the mind-body problem cannot be solved as easily as Glymour assumes. (shrink)

Global bioethics and the environment -- Biodiversity -- Health -- Disease -- Drugs -- Food -- Water -- Global bioethics in practice.

V današnjih humanističnih vedah ne manjka sklicevanj na antropocen in ontološke premike, ki naj bi jih ta domnevno sprožil. Esej se osredotoči na več fiktivnih in kritičnih del – predvsem na roman Paula Bowlesa The Sheltering Sky iz leta 1949 – zato da bi podal vrsto trditev glede težavnosti predstavljanja razmerja med naravo kot področjem kavzalnosti, ki se podreja naravnim zakonom, na eni strani ter nominalno človeškim ali razumskim področjem, kamor sodijo dejanja, namere in različni upravičeni ali neupravičeni razlogi, na (...) drugi strani. Predvsem pa ga zanima raziskovanje želja, ki motivirajo prizadevanja po kontrastnih načinih reprezentiranja tega razmerja in na koncu vztraja na ključni vlogi reprezentacije, ki naredi upodabljanje takšnih dilem razumljivo, njihove predpostavke pa problematične. (shrink)

This article presents proposals for a new social settlement – a framework for deciding how people live together and what they expect from government, now and for the future. The proposed settlement has three goals: social justice, environmental sustainability, and a more equal distribution of power. To achieve these goals we have identified a set of objectives too often ignored in mainstream debates: achieving prosperity without depending on economic growth; shifting investment and action upstream to prevent harm rather than coping (...) with the consequences; strengthening the “core economy” of unpaid work, everyday wisdom, and social connections; and fostering solidarity and an understanding of how individuals depend on each other to achieve shared goals. The article draws on a report from the New Economics Foundation, which focuses on the United Kingdom but offers a framework for developing policy and practice that may be useful in other countries, especially in the developed world. (shrink)