--The energy of the new world, By E. E. Slosson.--The new energies and the new man, by W. D. Scott.--The future of our economic system, by F S. Deibler.--Business in the new era, by W. B. Hotchkiss.--Consumers in the modern world, by Stuart Chase.

The CRISPR-Cas systems of bacterial and archaeal adaptive immunity have become a household name among biologists and even the general public thanks to the unprecedented success of the new generation of genome editing tools utilizing Cas proteins. However, the fundamental biological features of CRISPR-Cas are of no lesser interest and have major impacts on our understanding of the evolution of antivirus defense, host-parasite coevolution, self versus non-self discrimination and mechanisms of adaptation. CRISPR-Cas systems present the best known case in point (...) for Lamarckian evolution, i.e. generation of heritable, adaptive genomic changes in response to encounters with external factors, in this case, foreign nucleic acids. CRISPR-Cas systems employ multiple mechanisms of self versus non-self discrimination but, as is the case with immune systems in general, are nevertheless costly because autoimmunity cannot be eliminated completely. In addition to the autoimmunity, the fitness cost of CRISPR-Cas systems appears to be determined by their inhibitory effect on horizontal gene transfer, curtailing evolutionary innovation. Hence the dynamic evolution of CRISPR-Cas loci that are frequently lost and acquired by archaea and bacteria. Another fundamental biological feature of CRISPR-Cas is its intimate connection with programmed cell death and dormancy induction in microbes. In this and, possibly, other immune systems, active immune response appears to be coupled to a different form of defense, namely, “altruistic” shutdown of cellular functions resulting in protection of neighboring cells. Finally, analysis of the evolutionary connections of Cas proteins reveals multiple contributions of mobile genetic elements to the origin of various components of CRISPR-Cas systems, furthermore, different biological systems that function by genome manipulation appear to have evolved convergently from unrelated MGE. The shared features of adaptive defense systems and MGE, namely the ability to recognize and cleave unique sites in genomes, make them ideal candidates for genome editing and engineering tools. (shrink)

Programs in quantum gravity often claim that time emerges from fundamentally timeless physics. In the semiclassical time program time arises only after approximations are taken. Here we ask what justifies taking these approximations and show that time seems to sneak in when answering this question. This raises the worry that the approach is either unjustified or circular in deriving time from no–time.

The first part of this paper contends that argumentation is central and essential to Aristotle's Rhetoric, and recounts a number of arguments in support of that view, particularly the recognition that deliberative rhetoric or the rhetoric of counsel is the primary concern of Aristotle's work. The second part of the paper reviews the work that follows in this present volume to show that the other writers' views fit in perfectly with this thesis.

What role should it play? And are claims to rationality liberating or oppressive? For the Sake of Argument addresses questions such as these to consider the relationship between thought and character.

Nineteenth‐ and twentieth‐century North Atlantic theology has seen a succession of Trinitarian revivals. Some observers take as an index of a theologian's success whether he or she has much interesting to say about the Holy Spirit, and some, including Robert Jenson, have also noted a tendency to announce the Spirit and talk about the Son. While Rogers shares that concern, he qualifies the characterization to note that authors in three traditions sometimes admit the charge and demur, claiming that is how (...) it should be, citing passages in Calvin, Rahner, and Pavel Florensky. Of these the boldest is Florensky, who anticipates Jenson's critique but, writing in 1913, makes it not of Barth but of Eastern Orthodox theology , even in its liturgy. Rogers leaves this puzzle unresolved. (shrink)

A simple quantum relativistic model of ν µ − ντ neutrino oscillations in the OPERA experiment is presented. This model suggests that the two components in the neutrino beam are separated in space. After being created in a meson decay, the µ-neutrino moves 18 meters ahead of the beam’s center of energy, while the τ -neutrino is behind. Both neutrinos have subluminal speeds, however the advanced start of the ν µ explains why it arrives in the detector 60 ns earlier (...) than expected. Our model does violate the special-relativistic ban on superluminal signals. However, usual arguments about violation of causality are not applicable here. The invalidity of standard special-relativistic arguments is related to the interaction-dependence of the boost operator, which implies that boost-transformed space-time coordinates of events with interacting particles do not obey linear and universal Lorentz formulas. (shrink)

The Peripatetic treatise Peri pneumatos has recently received a great deal of scholarly attention. Some authors, predominantly A. Bos and R. Ferwerda, try to prove that the treatise is a genuine work of Aristotle and all the theories advanced in the text can be ultimately explained by references to this or that Aristotelian doctrine. Quite on the contrary, P. Gregoric, O. Lewis and M. Kuhar are firmly convinced that the treatise contains some physiological ideas introduced after Aristotle and are inclined (...) to support the traditional dating of the treatise to the time after Praxagoras of Cos. Largely in agreement with the latter proposition, in the present study I tentatively place this earliest and unique witness of the discussions on the source of growth and nourishment of the so-called connate pneuma in the context of the Peripatetic tradition of the Early Hellenistic period. The treatise is translated into the Russian for the first time. (shrink)

Host‐pathogen arms race is a universal, central aspect of the evolution of life. Most organisms evolved several distinct yet interacting strategies of anti‐pathogen defense including resistance to parasite invasion, innate and adaptive immunity, and programmed cell death (PCD). The PCD is the means of last resort, a suicidal response to infection that is activated when resistance and immunity fail. An infected cell faces a decision between active defense and altruistic suicide or dormancy induction, depending on whether immunity is “deemed” capable (...) of preventing parasite reproduction and consequent infection of other cells. In bacteria and archaea, immunity genes typically colocalize with PCD modules, such as toxins‐antitoxins, suggestive of immunity‐PCD coupling, likely mediated by shared proteins that sense damage and “predict” the outcome of infections. In type VI CRISPR‐Cas systems, the same enzyme that inactivates the target RNA might execute cell suicide, in a case of ultimate integration of immunity and PCD. (shrink)

The present discussion arose from the desire to explain, to an audience of non-physicists, the epistemology to which one is forced if one pursues the quantum mechanical theory of observation to its ultimate consequences. However, the conclusions will not be derived from the aforementioned theory but obtained on the basis of a rather general analysis of what we mean by real. Quantum theory will form the background but not the basis for the analysis. The concept of the real to be (...) arrived at shows considerable similarity to that of the idealist. As the title indicates, it is formulated as a dualism. It is quite possible that it will soon be rejected not only by the community of the philosophers but also by that of the scientists. If this should be the case, the attempt to derive an epistemology from physics will prove to have been premature. Naturally, the author hopes that this will not be the case because, quite apart from the quantum theoretical background, the concepts to be presented appear natural also as an outgrowth of common sense considerations. They have been arrived at by many who did not accept the epistemology of quantum mechanics. (shrink)

Common sense realism, by E. G. Bewkes.--Theology and religious experience, by Vergilius Ferm.--A reasoned faith, by G. F. Thomas.--Can religion become empirical? By J. S. Bixler.--Value theory and theology, by H. R. Niebuhr.--The truth in myths, by Reinhold Niebuhr.--Is subjectivism in value theory compatible with realism and meliorism? By Cornelius Krusé.--The semi-detached knower: a note on radical empiricism, by R. L. Calhoun.--The new scientific and metaphysical basis for epistemological theory, by F. S. C. Northrop.--A psychological approach to reality, by Hugh (...) Hartshorne.--A definition of religious liberalism, by D. S. Robinson. (shrink)

Margaret Atherton has written an excellent introduction to the work of George Berkeley, in which she systematically walks the reader through the various stages in his argument for immaterialism. By...

At the turn of the twentieth century, William James was America's most widely read philosopher. In addition to being one of the founders of pragmatism, however, he was also a leading psychologist and author of the seminal work, The Principles of Psychology. While scholars argue that James withdrew from the study of psychology after 1890, Eugene Taylor demonstrates convincingly that James remained preeminently a psychologist until his death in 1910.Taylor details James's contributions to experimental psychopathology, psychical research, and the (...) psychology of religion. Moreover, Taylor's work shows that out of his scientific study of consciousness, James formulated a sophisticated metaphysics of radical empiricism. In light of historical developments in psychology, as well as the current philosophic implications of the neuroscience revolution related to the biology of consciousness, Taylor argues that both the subject matter of James's investigations and his metaphysics of radical empiricism are just as important for psychology today as James believed they were in his own time.This book represents a major new contribution both to James scholarship and to the history of American psychology. Although philosophers have analyzed radical empiricism, this book is the first to trace the development of radical empiricism as a metaphysics addressed to psychologists. It is also the first to show James's involvement in depth-psychology and psychotherapeutics and to trace historical continuity between James's work on consciousness and subsequent developments in psychoanalysis, personality theory, and humanistic psychology. (shrink)

Offers a summary account of the history of philosophical thought through the 19th century, an unusually updated and balanced account of 20th century thought, and lengthy chapters on the history of Chinese and Indian thought. Selected by Choice as an Outstanding Academic Book of 1988-1989.

In partial fulfilment of the requirements for the degree of Master of Education, Department of Educational Administration.

In book 10 of City of God, Augustine appeals to the notion of true sacrifice in order to counteract the attraction of pagan worship. This appeal to the concept of sacrifice gives a distinct shape to the Christology and ecclesiology he develops in this book. Set against this polemical horizon, and within the context of his wider thought, it becomes clear that sacrifice is itself soteriological motif for Augustine. The work it does in this context is to serve as another (...) way of describing the return of humanity to God through the Incarnate Christ. The cross, the Eucharist, the moral life, and the church itself are all identified as instances of the one true sacrifice of Christ. In this way, sacrifice provides an integrative motif for discussing Augustinian Christology, ecclesiology, sacramental theology, and soteriology. (shrink)

The rise and legacy of world religions out of that period centered roughly around 500-600 BCE, what John Stuart-Glennie termed in 1873 the moral revolution, and Karl Jaspers later, in 1949, called the axial age, has been marked by heightened ideas of transcendence. Yet ironically, the world itself, in the literal sense of the actual earth, took on a diminished role as a central element of religious sensibility in the world religions, particularly in the Abrahamic religions. Given the issue today (...) of ecological unsustainability, including massive die-offs of wildlife and ever-increasing global human population and consumption, the legacy of those world religions face the question I consider here: Can religion transcend the earth in the long run? With the Axial Age/Moral Revolution, comes the possibility of transcendence of the world per se. The moral revolution/Axial Age represented significant changes in civilization, to be sure, but it can also be taken, as I do, as a second phase in the radical shift to anthropocentric mind already begun with the advent of agriculturally based civilization. The axial ideal of transcendence connects to a larger ideal, manifest not only in the legacies of the world religions but in contemporary science and technology, of a philosophy of escape from the earth. I show how ideas of axial transcendence, celebrated by scholars such as Jaspers and Bellah, nevertheless involve an unacknowledged tragic cost, the forgetting of the earth and its lessons and limits as central to what I have termed elsewhere, “sustainable wisdom.” . (shrink)