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theparanormalperiodical · 5 years ago

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17 Ways To Predict The Future That You Can Do For FREE (#8 Will Have You Shook - And I Should Know, I Totally Saw It Via Augury)

It was 8.57pm on a Wednesday night. I was sitting on my bed, waiting for the microwave to let me know my lasagne is ready, and that’s when I first heard it.

Silence.

Day 2 of UK lockdown was nearly over, but the tidal wave of boredom - and the consequential existential crises - was set to hit the nation at any moment if it hadn’t already.

Amazon orders of ‘watercolour kits for beginners’ had surged, YouTube workouts I’m pretty sure were filmed in some murderer’s basement were clogging up YouTube's trending page, and returning to the dark side of Duolingo was filling the days of my fellow countrymen.

Whether it’s not being able to work, losing your job, or being sick with the virus yourself, people across the globe are on the hunt for new skills, hobbies, and how-to’s on filling the 24 hours.

The thing is, your next hobby (the one you will inevitably ditch once you realise you have the artistic ability of a dented tin of tuna) will probably require items you can’t scavenge in the home you’re currently self-isolating in.

And God forbid the skill you decide to take up includes making self-expressive sculptures about your childhood with toilet paper.

Why not take up a skill that doesn’t require paint pots you will inevitably spill on the carpet and lie to your landlord about? Why not occupy your time with the occult, instead?

Of course - you should become a fortune-teller!

With 44 methods of predicting the future available and most of them requiring, well, nothing - or, at the very least, a handful of beans and maybe the odd animal sacrifice - trying and testing methods of seeing need not use up your time, nor the scraps left in your cupboards.

And once you’ve fulfilled your destiny as a prophet, why not let us know when this pandemic will be over?

But before you’ve even learnt to read palms, and before you’ve even considered how Mercury’s retrograde will affect the heaviness of your next period, you should probably find out what the methods are, and which ones you can do with half a tin of bins and the protein powder from last year when Love Island shamed you into thinking you weren’t good enough.

(Bro, you totally are.)

That’s why I’ve decided to guide you in the next step your spiritual journey. Or at least keep you busy for the next 79 minutes. And given the current state of the world, the latter is far more precious.

But before I launch into the 17 different ways you can trace out your future in self-isolation, I thought we should actually know what fortune tellers are.

A Brief And Totally Ironic History Of Predicting The Future

*pushes glasses up nose*

Fortune telling is defined as the principle of predicting the future events of someone’s life. There are many different types of the practice and the people that predict the future, from those that practice divination (which involves rituals to see into the future), to fortune telling (which takes place in a less formal setting and is far more symbol based).

The latter found its feet in the Renaissance era, and was firmly planted in Romani culture, explaining why gypsy fortune tellers are the most prevalent image representing the art. In fact, it was ol’ Nostradamus that made his name in this period.

Michel de Nostrodame was a typical 16th century Frenchman.

Only he spent his time working in apothecaries, predicting the future, and writing down what he claimed would happen. In total, he made 6338 prophecies and 11 annual calendars, and it’s one of these prophecies which has become rather relevant to 2020.

That is, it predicts the end of the world. And it’s kind of coming true.

Nevertheless, the once forbidden art of predicting the future has been founded in our cultures since ancient times.

Astrology was the OG, setting the trend that would spark the uncountable practices currently in practice. Those that could predict the future - whether from their own abilities as prophets, or using systems as clairvoyants - had a strong political stance as prominent advisors.

Obviously, the role has lost respect over the years.

However, the practice faced their greatest amount of opposition during the Enlightenment era as reason began to prevail, ditching superstition. Once it had become, like, so uncool, it became cool again in the 19th century alongside the rise of Spiritualism - AKA dead people can talk to us, k - which tied the capabilities of mediums with those that could see the future.

This was the root of popular culture’s current approach to today’s soothsayers, a relationship sealed with the New Age culture of the 1960s.

Getting your palm read, or having a flick through some tarot cards became a tradable commodity during this decade. And an odd 30 years later, the term ‘psychic’ officially hit the scene.

Psychics were people that utilised ESP (Extra Sensory Perception) to identify extra sensory information we normal mortals can’t quite detect. Often, this involves telepathy or clairvoyance to assist in their predictive skills.

So - are you ready to join the ranks?

*Throws sticks onto floor to find answer*

Here Are The 17 Ways You Can Predict The Future Even If You’re In Lockdow

Aeromancy

Divination that uses the weather to predict the future

Go outside. Look up. Look for symbols in the sky.

Boom - you’ve just practiced one of the oldest forms of divination to man.

In less stuttered terms, aeromancy is the practice of seeing symbols in the weather that point you to what’s happening in your life right now, and what will happen in the future. Most of these practices rely on this symbolism, and thus have a few explanations for certain types of weather-based events.

Not only is this one of the simplest - and least costly - ways to predict when the lockdown will end, it also makes you a bad bitch. And that’s because it was one of the forbidden arts in the Renaissance period.

Once you’ve discovered your inner rebel when getting your daily quota of vitamin D, you might wish to specialise in one of the sub-types of this art: you can investigate storms, peruse wind patterns, stare at the stars or keep it simple with clouds.

Astrology

Divination by the movements of celestial bodies.

Okay - this one’s gonna take some reading.

Finding out your horoscope these days is as easy as mispelling ‘Gemini’ in google and hoping you don’t end up on a website dodgier than that kebab you consumed 3 days ago.

(Just hasn’t quite settled in my stomach, yet.)

Astrology is a pseudoscience - that is, it mixes sciences and the supernatural - which studies how the position of the celestial bodies impact events here on Earth. It might be mocked within an inch of its life, but it's figured prominently throughout history.

Going back to 2BC, this has designed the basis of our calendars and our seasons. Historically, cultures have assigned vital importance to astronomical events of note. And now you can too!

Astrology these days focuses merely on horoscopes as astrologers believed those born around the same time of the year when the planets were aligned in a similar way had a lot in common and thus had certain personalities. From there, individual predictions created in the forms of charts were brought to the table.

Finding your chart might be a simple feat thanks to the internet, but interpreting it? Whole ‘nother ball game.

And that’s what you’re going to do for the next 3 hours!

Numerology

Divination via numbers

As with all methods of divination, numerology has a variety of sub-types held to its name - but the basic definition is the practice of assigning spiritual value to numbers. This typically focuses on numerical patterns.

One of the more basic methods of seeing the future, numerology is actually more anchored in our culture than you’d expect. Pythagoras - yeah, that guy that forced you to spend two sevenths of your teenage years obsessed with triangles - even followed its basic principle, claiming numbers were a universal language offered by god(s) as a “confirmation of truth”.

Triangles, man.

This started with the Ancient Egyptians, who believed life was made up of cycles of numbers, and that harnessing those cycles was how you could discover your key to success. Their fundamental claim was that each individual number has a personality, for example, the number 7 is the thinker or the searcher of truth.

By deducing key facts of your life with numerology, such as your date of birth, and what you should do on the different days of the months, navigating your future via numbers is your next hobby.

Augury

Divination via the pattern of bird flight

As I write this post, I am following the UK government’s guidance to only go outside once a day. You’d think that this would restrict access to this form of fortune-telling, but if you can get to a window, you’re ready to forecast major world events.

Birds have always featured prominently in cultures, with many belief systems claiming the animals are messengers from the gods and can even transcend the borders of heaven. This means if you want to try your hand at augury, you will have to consult ancient texts which outline the patterns you need to be looking for.

And there’s a lot of patterns to look for.

You could be investigating how fast they fly, you could be interpreting the movement of their flight, and you could even be considering the way birds eat if you chuck a handful of grain on the floor.

Evidently, this form of divination is best practiced at Brighton when you’ve got a bag of chips in one hand, and an unknown meat-like substance in the other.

Automatic Writing

Divination via writing

This one might be the easiest to do - but it's the most difficult to do right.

Pen? Check. Paper? Check. Access to the inner thoughts of spirits surrounding you? You’ll need all three to correctly practice this form of clairvoyance.

Many believe that otherworldly beings essentially write through you in this process. So, clear your mind, take a deep breath, and let your hand be guided.

Bibliomancy

Divination using books

Another simple form of fortune telling, this requires you opening a book to a random page, reading the paragraph you feel drawn to, and interpreting the message the gods are clearing letting you in on.

Bibles are the most popular book used for this practice, but any ol’ book will do.

Ceromancy and Capnomancy

Divination using candles

If, like me, you have a minor addiction to candles, this is the perfect pastime to enjoy the pleasant experience of burning a candle and predicting your future.

The former requires you asking the, uh, candle a question, pouring melted wax from a candle into the water and interpreting the shapes of the cooled wax to find your answer.

The latter involves the interpretation of the smoke of the candle. As this is measured in the same way as interpreting the clouds, you can follow the same principles of aeromancy here, too.

Palmistry

Divination via hands

One of the most famous forms of telling the future, palmistry follows several simple principles and practices. You can read hand shape, you can investigate line reading… And the options don’t stop there.

From more general observations of your own, to more specific divination, all it requires is a hand, and a guide to reading that hand.

Scrying

Divination using mirrors or crystal balls

It’s the official mascot of telling the future - but you don’t need a crystal ball to master this art. In fact, using a mirror to open a portal to another realm and contacting the spirits is far more common.

It’s also far more dangerous due to the potential for negative spirits to cross the barrier into our realm. In fact, that’s how Bloody Mary really made her name.

You can read more about her story here.

Favomancy

Divination using beans or peas

Are you a selfish prat? Were you one of those people that panic bought everything in my local Waitrose, and left shit all for that old guy who just staggered past me?

A - fuck you. And B - this is your new hobby!

All you really need to tell the future is a can of beans, and an open mind. With its origins in the Middle East, by dropping a handful of beans or peas and interpreting how they fell, you can see how the next few weeks might just pan out.

It might follow a complex set of rules, and it might follow very precise principles, but nevertheless, it can help point out the favourable and unfavourable signs for your future.

Haruspicy

Divination via liver dissection

This is by far one of the simplest methods of fortune telling - trust me.

First, you sacrifice an animal to a deity of your choice. Second, you reach into its corpse, and rip out its liver with your bare hands.

Then, you sever the liver into several parts based on deities of your choice. From there, you’d investigate it for signs from the gods based on size, shape, colour, and texture.

Signs interpreted, messages understood, future predicted.

*drops mic into small intestine*

Iching

Divination via yarrow stalks and Chinese coins

This might be the most complicated method of divination on this list, and this might cost the most as you try to get yarrow sticks by next day delivery, but thanks to websites offering to carry out the process for you virtually, finding your future might actually be the most effortless.

Harness the power of ancient Chinese divination via the I Ching (AKA The Book Of Changes) and the principle of cleromancy, the production of random numbers to determine messages from the divine.

This ancient Chinese manual is based on 8 symbolic trigrams and 64 hexagrams which are interpreted in terms of yin and yang...

Okay. I’ll be honest.

I don’t really know what’s going on.

There’s some vegetables, there’s some loose change involved, there’s more yin and yang references than the first day of Coachella… All I know is you find a website that does all that for you, and you ask it a question.

Moleosophy

Divination using the moles on your body

Live in an urban area? More chance of seeing a fox hump a Chicken Cottage box than the Big Dipper?

Then why not try your hand at reading the moles on your skin?

This system of divination assigns significance to your moles, allowing you to interpret the marks on your body as warning you of your future. And warning is the right word.

Got a mole on your throat? You’ve more chance of being beheaded than Damien’s family members in The Omen. Freckle on your nether-regions? You’re a god-forsaken whore.

There’s many more meanings left to be unlocked - and hopefully not all of them are negative attributes about yourself or your death.

Oneiromancy

Divination of dreams

Ever wondered what that dream you had, you know, the one with Gabriella from High School Musical saying all the old people should just die from Covid-19, cause, like, it’s inevitable, actually meant?

Well now you can!

With more online guides and overpriced books offering to analyse and interpret your dreams for you, accessing your subconscious and predicting future events has never been easier. But you will need to remember what actually happened in your dreams.

Fuck.

Cartomancy

Divination using cards

Couldn’t get Prime delivery on your tarot cards? Have a knack for solitaire?

Pull out your pack of playing cards, and use ‘em to guide your future. There are many rules you need to follow, but it’s a good way to practice your divination skills before you move onto other oracle based cards.

It even follows the similar principle of tarot, with each card having a different meaning, e.g. the 8 and Hearts represents an unexpected gift or a visit.

And if you give up, just play a game of Clock Patience!

Scapulimancy

Divination via bones

Still got the carcass of that animal you slaughtered in the name of your chosen god/goddess?

Good.

Reach into the body, and pull out the shoulder blade bones - aka the scapulae. Examine for messages and markings from your chosen god/goddess, and jot down the future events you predict on your calendar.

Then, check out your council website to see which day they take out the sacrificial goat bin.

Tasseomancy

Divination using tea leaves

It’s the pop culture representative for the occult, making its name in the Harry Potter films and leaving us all with the vile experience of coughing up tea leaves into your morning.

It might be one of the most accessible forms of fortune telling - especially as it is primarily based on symbolism and your own interpretation of the messages your favoured god has left in the dregs of your hot drink - but tea leaves must be used for this practice.

Tea from tea bags won’t have the same effect.

Which One Are You Trying Out Tonight?

Leave me a comment and let me know. Or will I know already?

Fancy seeing a weekly article on horror films/the occult/ghost stories/all of the above? Also want to hear a new real ghost story everyday? Follow this blog and join the fam.

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spiritualesoterichighlevel · 6 years ago

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Myths of the Brain

1. We use only 10 percent of our brains. This one sounds so compelling - a precise number, repeated in pop culture for a century, implying that we have huge reserves of untapped mental powers. But the supposedly unused 90 percent of the brain is not some vestigial appendix. Brains are expensive - it takes a lot of energy to build brains during fetal and childhood development and maintain them in adults. Evolutionarily, it would make no sense to carry around surplus brain tissue. Experiments using PET or fMRI scans show that much of the brain is engaged even during simple tasks, and injury to even a small bit of brain can have profound consequences for language, sensory perception, movement or emotion. True, we have some brain reserves. Autopsy studies show that many people have physical signs of Alzheimer's disease (such as amyloid plaques among neurons) in their brains even though they were not impaired. Apparently we can lose some brain tissue and still function pretty well. And people score higher on IQ tests if they're highly motivated, suggesting that we don't always exercise our minds at 100 percent capacity.

2. "Flashbulb memories" are precise, detailed and persistent. We all have memories that feel as vivid and accurate as a snapshot, usually of some shocking, dramatic event - the assassination of President Kennedy, the explosion of the space shuttle Challenger, the attacks of September 11, 2001. People remember exactly where they were, what they were doing, who they were with, what they saw or heard. But several clever experiments have tested people's memory immediately after a tragedy and again several months or years later.

The test subjects tend to be confident that their memories are accurate and say the flashbulb memories are more vivid than other memories. Vivid they may be, but the memories decay over time just as other memories do. People forget important details and add incorrect ones, with no awareness that they're recreating a muddled scene in their minds rather than calling up a perfect, photographic reproduction.

3. It's all downhill after 40 (or 50 or 60 or 70). It's true, some cognitive skills do decline as you get older. Children are better at learning new languages than adults - and never play a game of concentration against a 10-year-old unless you're prepared to be humiliated. Young adults are faster than older adults to judge whether two objects are the same or different; they can more easily memorize a list of random words, and they are faster to count backward by sevens. But plenty of mental skills improve with age. Vocabulary, for instance - older people know more words and understand subtle linguistic distinctions. Given a biographical sketch of a stranger, they're better judges of character. They score higher on tests of social wisdom, such as how to settle a conflict. And people get better and better over time at regulating their own emotions and finding meaning in their lives.

4. We have five senses. Sure, sight, smell, hearing, taste and touch are the big ones. But we have many other ways of sensing the world and our place in it. Proprioception is a sense of how our bodies are positioned. Nociception is a sense of pain. We also have a sense of balance - the inner ear is to this sense as the eye is to vision - as well as a sense of body temperature, acceleration and the passage of time. Compared with other species, though, humans are missing out. Bats and dolphins use sonar to find prey; some birds and insects see ultraviolet light; snakes detect the heat of warmblooded prey; rats, cats, seals and other whiskered creatures use their "vibrissae" to judge spatial relations or detect movements; sharks sense electrical fields in the water; birds, turtles and even bacteria orient to the earth's magnetic field lines. By the way, have you seen the taste map of the tongue, the diagram showing that different regions are sensitive to salty, sweet, sour or bitter flavors? Also a myth.

5. Brains are like computers. We speak of the brain's processing speed, its storage capacity, its parallel circuits, inputs and outputs. The metaphor fails at pretty much every level: the brain doesn't have a set memory capacity that is waiting to be filled up; it doesn't perform computations in the way a computer does; and even basic visual perception isn't a passive receiving of inputs because we actively interpret, anticipate and pay attention to different elements of the visual world. There's a long history of likening the brain to whatever technology is the most advanced, impressive and vaguely mysterious. Descartes compared the brain to a hydraulic machine. Freud likened emotions to pressure building up in a steam engine. The brain later resembled a telephone switchboard and then an electrical circuit before evolving into a computer; lately it's turning into a Web browser or the Internet. These metaphors linger in clichés: emotions put the brain "under pressure" and some behaviors are thought to be "hard-wired." Speaking of which...

6. The brain is hard-wired. This is one of the most enduring legacies of the old "brains are electrical circuits" metaphor. There's some truth to it, as with many metaphors: the brain is organized in a standard way, with certain bits specialized to take on certain tasks, and those bits are connected along predictable neural pathways (sort of like wires) and communicate in part by releasing ions (pulses of electricity). But one of the biggest discoveries in neuroscience in the past few decades is that the brain is remarkably plastic. In blind people, parts of the brain that normally process sight are instead devoted to hearing. Someone practicing a new skill, like learning to play the violin, "rewires" parts of the brain that are responsible for fine motor control. People with brain injuries can recruit other parts of the brain to compensate for the lost tissue.

7. A conk on the head can cause amnesia. Next to babies switched at birth, this is a favorite trope of soap operas: Someone is in a tragic accident and wakes up in the hospital unable to recognize loved ones or remember his or her own name or history. (The only cure for this form of amnesia, of course, is another conk on the head.) In the real world, there are two main forms of amnesia: anterograde (the inability to form new memories) and retrograde (the inability to recall past events). Science's most famous amnesia patient, H.M., was unable to remember anything that happened after a 1953 surgery that removed most of his hippocampus. He remembered earlier events, however, and was able to learn new skills and vocabulary, showing that encoding "episodic" memories of new experiences relies on different brain regions than other types of learning and memory do. Retrograde amnesia can be caused by Alzheimer's disease, traumatic brain injury (ask an NFL player), thiamine deficiency or other insults. But a brain injury doesn't selectively impair autobiographical memory - much less bring it back.

8. We know what will make us happy. In some cases we haven't a clue. We routinely overestimate how happy something will make us, whether it's a birthday, free pizza, a new car, a victory for our favorite sports team or political candidate, winning the lottery or raising children. Money does make people happier, but only to a point - poor people are less happy than the middle class, but the middle class are just as happy as the rich. We overestimate the pleasures of solitude and leisure and underestimate how much happiness we get from social relationships. On the flip side, the things we dread don't make us as unhappy as expected. Monday mornings aren't as unpleasant as people predict. Seemingly unendurable tragedies - paralysis, the death of a loved one - cause grief and despair, but the unhappiness doesn't last as long as people think it will. People are remarkably resilient.

9. We see the world as it is. We are not passive recipients of external information that enters our brain through our sensory organs. Instead, we actively search for patterns (like a Dalmatian dog that suddenly appears in a field of black and white dots), turn ambiguous scenes into ones that fit our expectations (it's a vase; it's a face) and completely miss details we aren't expecting. In one famous psychology experiment, about half of all viewers told to count the number of times a group of people pass a basketball do not notice that a guy in a gorilla suit is hulking around among the ball-throwers. We have a limited ability to pay attention (which is why talking on a cellphone while driving can be as dangerous as drunk driving), and plenty of biases about what we expect or want to see. Our perception of the world isn't just "bottom-up" - built of objective observations layered together in a logical way. It's "top-down," driven by expectations and interpretations.

10. Men are from Mars, women are from Venus. Some of the sloppiest, shoddiest, most biased, least reproducible, worst designed and most overinterpreted research in the history of science purports to provide biological explanations for differences between men and women. Eminent neuroscientists once claimed that head size, spinal ganglia or brain stem structures were responsible for women's inability to think creatively, vote logically or practice medicine. Today the theories are a bit more sophisticated: men supposedly have more specialized brain hemispheres, women more elaborate emotion circuits. Though there are some differences (minor and uncorrelated with any particular ability) between male and female brains, the main problem with looking for correlations with behavior is that sex differences in cognition are massively exaggerated. Women are thought to outperform men on tests of empathy. They do - unless test subjects are told that men are particularly good at the test, in which case men perform as well as or better than women. The same pattern holds in reverse for tests of spatial reasoning. Whenever stereotypes are brought to mind, even by something as simple as asking test subjects to check a box next to their gender, sex differences are exaggerated. Women college students told that a test is something women usually do poorly on, do poorly. Women college students told that a test is something college students usually do well on, do well. Across countries - and across time - the more prevalent the belief is that men are better than women in math, the greater the difference in girls' and boys' math scores. And that's not because girls in Iceland have more specialized brain hemispheres than do girls in Italy. Certain sex differences are enormously important to us when we're looking for a mate, but when it comes to most of what our brains do most of the time - perceive the world, direct attention, learn new skills, encode memories, communicate (no, women don't speak more than men do), judge other people's emotions (no, men aren't inept at this) - men and women have almost entirely overlapping and fully Earth-bound abilities.

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abgailgibbs · 4 years ago

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sohmariku · 7 years ago

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Toumyu Japan Expo Interview

It appears the boys gave an interview for some French TV show. WATCH IT HERE. No subtitles from me, but I do have a translation that more or less covers what went on... (Holy shit, they were unexpectedly not-serious/fooling around here!) I wasn’t entirely certain of some bits, so please excuse any mistakes. ^^

SR: Sato Ryuji ST: Sakiyama Tsubasa KR: Kitazono Ryo OS: Ohira Shunya SD: Saeki Daichi

Please mind I barely understand any French, questions and answers were all translated from Japanese.

MC: Bonjour, Touken Ranbu! Good afternoon!

ALL: Good afternoon! Bonjour, Paris! MC: Yesterday was your first performance in Paris. How was it? How was the French audience? SR: They were incredibly excited. OS: Yes, they were. ST: It was beyond expectation. KR: Many people were already cheering during the opening video, before we even appeared on stage. It made us really happy.

MC: Could you explain to the audience the motive behind Touken Ranbu?

SR: Who will answer it? OS: Motive?

MC: In French, Touken Ranbu literally translates to "fighting and dancing swords". It's hard to picture what it is about, so could you give a simple explanation of the concept?

SR: Ah, I see. ST: We're, as you can see, human personifications of historical Japanese swords that played an important part in Japanese culture. And throughout the story we dance, sing and fight, I guess?

MC: I suppose it isn't easy to act like a sword. Could you tell us how you prepared for your roles? Like, did you play the game, or did you do any other research?

OS: Um, right now there is an Anime adaption, but during the time of the Trial performance and Atsukashiyama we only had the game and some manga to work with. And neither of those have any real movement to them. ??: Are you all right? OS: Are you all right? ...when it came to creating our characters, all of us once belonged to a historical person. For example, I'm Yoshitsune's sword. So, we looked into who they were, thought of what they stood for and based our characters off that information.

MC: If you don't mind, instead of introducing yourself, could you introduce the person left to you? Could you give us their name and explain what kind of character they are?

SR: That's new. ALL: Sounds interesting. SD: So, I should do his introduction? [looks at Shunya] ??: Yes. SD: He's really skilled. OS: At what? ST: This is perfect. SD: Good, let's do this. I am Imanotsurugi... ST: They won't understand it! OS: Hey! ST: They won't understand it... SD: I am Lord Yoshitsune's sword. ST: That's acting, not introducing. [To Shunya] Show us the real thing! OS: That's not how I act, that's... ST: Show them the real thing! OS: I'm Imanotsurugi, I'm Lord Yoshitsune's sword! SD: I'm Imanotsurugi... ??: No, that's not... SR: You're confusing the staff. They have no clue what's going on.

MC: OK, let's move on. ??: Who's next?

OS: I am? Um, this is Sato Ryuji, he plays the role of Kashu Kiyomitsu. Unlike the four of us, who are all swords made by Sanjo Munechika, he was the sword of the Shinsengumi's Okita Soji. And he's the captain of our team. SD: So serious.

SR: Sitting next to me is Sakiyama Tsubasa, who portrays Ishikirimaru. His eboshi hat and his oodachi sword that's longer than any of ours are his distinguishing features. And... [gets nearly hit in the face by Tsubasa’s sword] That's it, I'm done. ST: I’m sorry I'm sorry. SR: Good, next. KR: I'm counting on you.

ST: This is the sword Kogitsunemaru. His right hand is sticking out. KR: Yes, my right hand. My fingers are sticking out. ST: And he's rather well-muscled. KR: Are you kidding me? SD: That was pretty terrible. ST: Well, there's a demon fox and as was mentioned before, he's a sword made by Sanjo Munechika. He's the ghost sword forged by Sanjo Munchika and that demon fox.

ST: Now you introduce the girl. KR: OK, so I should introduce the girl next to me? KR: Should I introduce her? MC: Yes, please. KR: Well, I only met her today. [Looks at Daichi] He's Musashibo's Naginata. Naginata aren't swords, he's a halberd. His name is Iwatooshi, and he's played by Saeki Daichi. He usually kills people while bursting with laughter. SD: I don't kill people though. KR: Right, you don't kill people, you only kill enemies. I'm sorry. You kill enemies while bursting with laughter. Not people, my mistake. OS: He only kills the History Retrograde army. KR: I'm really sorry.

MC: We received a lot of questions from your fans, but we're out of time. Could you address a few words to the fans watching right now.

??: Ryuji, why don't you? ?? Come on, captain. SR: Shouldn't we all say something? KR: Don't worry, we leave it to you.

MC: You call all give a comment, even at the same time if you'd like.

SR: Good, let's do it at the same time. ST: At the same time? SR: [To interpreter] Please translate all of it. Okay let start…1,2! Good, one, two, three...

[Everyone talking over each other]

??: Good, let's do this one by one. KR: Yes, I'm really happy we got to perform at Japan Expo. I'll work hard in Japan, so I can visit Paris again someday and stand on the stage here again. Thank you very much.

SD: When the musicals started, I never imagined I'd one day go to Paris. It was a huge pleasure to be here. I'll work hard so the five of us, or maybe other Touken, will be able to come to Paris again. Thank you very much. Bonjour, Paris. KR: This is the end, the end.

ST: Yes, today we've mostly been messing around, but if you're interested in our actual performances and would like to see how we usually dance, sing and fight, you can probably find videos on youtube, please check it out. Thank you very much. Merci.

OS: Right, I feared we'd run in a language barrier at Japan Expo, but I was really glad we were able to communicate with our audience without problem. I think we've successfully shown everyone a bit more of Japanese culture. I really hope we'll be able to stand on a stage here again. So, everyone, please continue to support Touken Ranbu.

SR: Good, since Katsugeki Touken Ranbu started airing in France just before we came, I figured we'd be all right. But I'm extremely grateful for the overwhelmingly warm welcome by the French audience. I'd love to come again, so... we'll come again! You were amazing! ALL: Wait, wait, that hasn't...

ALL: Thank you.

#Toumyu #Japan Expo

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groundbreaking-science · 7 years ago

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1.7 - Ki Particles and Energies (part 1)

A unanimous decision was made to dedicate this section to our infinitely patient and long suffering mother, Chichi. One of the many reasons for her suffering and our endless gratitude towards her will have become abundantly clear by the end of this section.

For this and the next two sections we’re in a chicken-and-egg situation. I’m going to describe the model of ki I’ve developed, through ki particles and energies, then how natural levels of ki flux and pressure are changed (though not how to do that, that will be in the next chapter) and finally discuss the crucial background ki field and how that is utilised. However, understanding the origin of ki fully requires knowing about the background ki field, so there is no linear way to discuss this. Still, I shall try my best.

In this section I also want to take some time, since this is as good a place as any, to talk about an alien species I previously mentioned called “the Saiyans”. There were at times heated discussions over whether I should add this or not. Eventually we decided although information on them may be more of side-curiosity in this book, in a few generations the fun facts will become directly useful (I’d hope) to more and more people. That, and by exploring this tangent, whilst very exposing to some and possibly alarming to others, life will become easier for everyone in the long run.

As with any scientific theory or model, my work is a best guess. Many years ago, philosophers believed the world was at the centre of the Universe, surrounded by planets sat on singing spheres. This was as good an understanding of the Universe as any and was accepted as fact. As civilisation grew and time progressed questions were raised of this idea - if the Earth is at the centre of the Universe and the planets travel in perfect circles around them, why do the planets appear to move backwards at times in so-called retrograde motion? Surely the heavenly bodies are perfect and so must only move in circles? The philosophers adjusted their model to have planets move in circles within circles, so sometimes the planets would appear to travel back on themselves. More and more observations of the planets were taken and as measurements improved more circles had to be added until the model broke down in absurdity. A better model was invented, the idea that the Sun was at the centre of all the planets and the planets - including the Earth - moved in circles around the Sun. That was far, far simpler an explanation and had far better predictive power and so a paradigm shift, a movement from the paradigms of geocentricity to heliocentricity, took place. Small adjustments have been made to this model itself, planets orbiting in ellipses rather than circles and more, but the idea of the Sun at the centre still remains. This theory, encompassing the understanding of orbital motion, is our current best theory in this domain.

A strong theory can explain the current, known observations of a particular experiment or system. Further, the theory or model has some way of constructing a prediction in an experiment to test itself. If the theory fails modifications can be added (with circles) and further twisted (circles upon circles) until the theory breaks completely and a simpler, more predictive explanation appears. I admit now that my explanation and construction of ki particles and energies and fields is only that, a theory; a framing of the abstract in a way that makes some semblance of sense in a repeatable and predictable fashion. The Universe is a strange and wonderful place and whilst I feel I have been able to explain most parts of ki, I am positive there will be some technique invented in the future that scuppers my understanding completely. Of course I will feel some disappointment and frustration at the news of my model’s failure, though the excitement of someone using that new observation to develop a more encompassing model is far greater to me. Until that day, this is what I have, and the buoying news that the greatest natural ki-users in the Universe barely understood a word of what I was going on about anyway.

I’ve been speaking of ki as a form of energy for some time now, as a way to transfer intent and energy to use in other forms from one place to another as a kind of nebulous cloud. But in truth, for individual and varying messages to be carried, there needs to be some form of parcellation, a separation of intent into individual units - in the same way light can be divided into photons or matter into atoms. Crucially however, unlike the photons from the previous section that are in themselves packets of energy only, ki consists of both particles (essentially empty vessels) and ki energy, a substance that can encode raw energy and intent. The combination of the two in the body makes genki. This is akin to an atom acting as a vessel and carrying a varied charge, for example.

Briefly, as I will cover this in 1.9, both ki particles and ki energy are derived from the ki field, an all-permeating undercurrent in the Universe that binds the Universe together. Ki particles cannot be created or destroyed, only taken up and dissipated. Ki energy can be created from other forms of energy (derived from food for example), and also spontaneously exists as part of the ki field like a form of noise. The natural state of ki particles and energy is to exist separated in a kind of neutrality. Life however needs the two combined and ordered, the particle acting as a vessel or carrier for the ki energy that expresses intent, the intent being used to monitor bodily functions or subconsciously communicate in a social setting. When genki leaves the centre, the unnatural state of the combination makes genki inherently unstable and, without an explicit encoded intent telling the genki to persist as long as possible, the intent within the genki will degrade over time and the two eventually separate, both returning to the background field and noise.

Figure demonstrating the ki particle/ki energy model, showing how different particle flow rates can still have the same total overall energy, and how ki signatures and intents can be coded within ki energy.

The centre itself is a store of ki particles. These are taken from the field and kept at a higher density from that of the background. The particles then flow from the centre at an approximately consistent rate until depleted, although under normal circumstances the natural replenishment rate of particles in the centre prevents that depletion from occurring. As highlighted in section 1-5, the size of the centre, whilst in real space can be thought of as a point in the lower abdomen that ki radiates from, can also be modelled to have a size, a spherical shape and therefore surface that is proportional to its capacity.

There appears to be a fixed relationship governing the size/capacity of an individual’s centre, the standard flow rate of particles leaving the centre and the uptake rate of particles. That is, if no ki particles are taken up to replace those used, the centre will natural deplete itself within half an hour, no matter the lifeform. Further, the flow from the centre is not governed by a passive diffusion gradient as one would expect from a simple spherical centre with a physical surface area - the diffusion rate instead limited by the permeability of the centre’s “surface”. This keeps the average flow rate from the centre consistent until depletion and means, given a sufficiently large permeability of the surface, the entire centre could hypothetically be evacuated of particles within an instant. In other words. the centre loses particles at a fixed rate until the very last drop, and that rate can be manipulated to the point the centre could effectively explode itself.

The ability to collect particles is a natural and automatic behaviour of your centre. I’ve only been able to calculate this flow and depletion rate due to the existence of one technique known as fusion, which hinders this uptake ability. From the natural time-limit of the technique and the mandatory hour gap between fusions, I was able to calculate that the uptake-rate of ki particles is one-and-a-half times that of natural depletion. The full restoration of ki particles to the centre therefore takes an hour.

As the ki particles leave the centre they are assigned a ki energy. The body converts a proportion of food energy to ki energy to then create genki. The energy sits on the centre “surface”, in trulth at that central point, and each particle is assigned a fixed (with some small variance) amount of ki energy on passing through. Ss ki energy nears depletion, this amount of ki per particle may drop as the body struggles to scrape together enough ki energy or food energy to convert to keep up. This sputtering of genki therefore is a huge warning flag that someone is about to run out of steam completely.

Each parcel of genki contains the individual’s ki signature and could be imbued with intent or not, active or passive. Regardless of the intent, each parcel contains (roughly) the same amount of overall energy. How is that possible?

Think of ki energy as string of letters (like a DNA code). Each letter is a piece of energy by itself, but the exact order of the letters has the capacity to carry a message or not. As the energy is parcelled up and assigned to the particle, at a minimum some particular letters will be ordered and strung all the way through as a repeating pattern. This is the ki signature. The ki signature acts like a password for the rest of the body to understand that this ki energy is safe, and the rest of the message the genki is carrying, the intent, should be acted upon.

One may conclude then that the greater the amount of ki energy assigned to a particle, the more complicated an intent can be. This is true, the most complicated techniques do require a higher ki energy per particle and not just a huge total energy to construct. We also know that the more complicated the intent i.e. the longer the instruction, the faster the message degrades. This says to me that these complicated messages take many more bits or “letters” of ki energy to encode, and those are more susceptible to random swapping of letters than shorter messages. Intents are, like the ki signature, repeated throughout the ki energy where possible to maintain integrity and thus survive for longer.

When the ki reaches its destination the energy encoded within the message and ki signature itself can be converted into other forms of energy again - light, kinetic, you name it. The manner of conversion is also governed by the intent.

Why does ki need two components in this fashion, with the concept of an empty vessel to fill? Why not have the ki parcellating itself, much like photons from the previous section do?

The centre itself cannot be detected by anyone other than its owner. Combined ki particles and energy drag on the ki field and those particular vibrations are picked up through ki-sense. If ki existed as one entity this drag would always be present and thus always detectable. I could then directly detect how much energy an opponent had left, rather than be limited to their moment-by-moment output of ki energy as I am now. In reality, when I sense my centre I am combining both what I can only describe as a sensation of “weight”, a measure of the potential ki energy sitting on the centre surface, and a sensation of “wrongness” indicating how empty my typically full centre is. Both of these sensations do not impact on the ki field and thus cannot be sensed by others.

Further, I can suppress my energy level to zero by preventing any particles leaving my centre to pick up ki energy. Both those sensations of weight and wrongness do not change for me in this case (the wrongness marginally easing as the ki particles replenish), however anyone else attempting to sense me would not detect any ki. If ki existed as one entity, there would be no difference within and without the centre, this ki would be detectable to everyone and I would not be able to hide it. There needs to be some difference within and without the centre for this to happen, therefore this separation.

This two-part nature is also reinforced by the two ways one can get tired as a heavy ki-user. The first we’re all familiar with - when the amount of ki energy to be assigned to ki particles has been depleted, there is complete exhaustion. Without nutrition to begin the process of putting ki back onto the centre surface or using donated passive genki, the user risks death. As returning from this state requires refuelling, this is a difficult position to bounce back from in battle, and is the most familiar way to get exhausted. The less common way is a complete exhaustion of ki particles - as the centre surface’s permeability can be changed and despite the replenishment rate the centre can reach zero. This is far easier to recover from with just rest in battle, and then more careful management of the use of ki thereafter to build up the centre again.

If there were only ki packets with a fixed energy, users would only experience the first type of exhaustion and would not be able to recover from just a short rest.

If there was no separation, then one would believe ki packets to be same size for everyone (or even just within a person) or fixed to the length of the intent, and an increase in power level would be an increase the number of energy packets. This is not true. Even within a person one can vary the number of ki particles leaving the centre and the amount of energy per ki particle being assigned (the latter being subconsciously possible even for non-ki-users through emotional changes). These two different types of changes mean a two-fold increase in power level through one method can be far more draining and dangerous than a fifty-fold increase using a different method. Without this separation, this difference in side effect becomes difficult to explain. Augmenting particle and energy outputs and how that reflects the power level, ki pressure and flux is discussed in the next section, as well as the different “notches” these increases have - not just a linear increase in effort is needed to achieve increases in power levels.

I hesitate to give the fundamental nature of ki a full mathematical treatment beyond mere analogy. Whilst I do believe ki requires a fifth fundamental force to explain, for me to attempt to construct one would be doing a great disservice to The Standard Model of physics as it stands - even if received wisdom is routinely ignored by Auntie Bulma’s engineering projects. That, and, as multi-disciplinary as my research is, I am not a theoretical physicist so wouldn’t dare embarrass myself in this fashion. Still, I believe my model is a fair analogy, and as ki seems to embody energy and interact with other forms, it stands to reason ki must fit snuggly into a future version of The Standard Model.

In keeping with this, we know matter can be transformed into photons - the very famous E=mc2 mass-energy equivalence (total energy is the rest mass times the speed of light squared) governing how this conversion occurs. Ki can do the same, converting into both photons and matter. Intent can therefore be effectively solidified into matter that appears lifelike. Ki can even rearrange and reconstruct matter in some cases, using particular transformations and techniques that would otherwise appear to break our current understanding of energy conservation. Even the concept of teleportation, which without ki is limited to making copies of small objects rather than transferring the matter itself, is made much more palatable with ki. Ki-based teleportation instead deconstructs matter into intent and the intent moves instantaneously through the ki field, providing an exact reconstruction of a person at the destination without halting their consciousness. This solves the ethical issue of whether a teleported “reconstruction” of a person truly is the same person; it is if using ki, as the full intent, the entire being of the person, has been transferred and the body’s state reconstructed completely.

A note - ki does not explain every physics-breaking happenstance in the Universe. There is of course still magic, yet another mysterious force of nature that I dare not touch given the sheer lack of apparent underlying ruleset. This is not something I say lightly. I have thought extensively about the magic I have been exposed to and even had performed on me, but I am not a magic user and I’ve had to come to terms with my ineptitude in this field. I hope one day magic users will be as forthcoming in explaining their craft as we are attempting to be with ki - when that day comes I’ll be first to buy the book. There are magic techniques that manipulate ki as a consequence without the user being an explicit ki-user, the art of transformation taught at the Shapeshifting Academies for example. But there aren’t many techniques that can use ki to consequently cause magic to occur (the fusion dance being one). This may indicate some form of hierarchy between the two, but I cannot be certain.

The total genki requirement of a body is dependent on a number of factors - size, level of forward planning required and physical exertion to name a few. Using genki for more than just carrying intent is a natural ability for other species in the Universe; some xeno-animals fly purely through ki-use for example. Earthlings, whilst highly emotional and sensitive to ki due to high socialisation and therefore possess great potential, naturally have a very low power level due to lack of use otherwise. At the other extreme, some lifeforms in the Universe have been using ki-skills for so long the ability to use ki becomes an evolutionary pressure in itself.

Evolutionary pressures can yield some wonderful results. In the animal kingdom on Earth the ability to eat the highest and therefore less sought after leaves on trees meant the giraffe never went hungry. The giraffes with the longest necks were more likely to survive and reproduce, driving the length of the next generation of necks upwards at the cost of other luxuries (the ability to maintain dignity when drinking from a watering hole, for example). I am thinking of one particular case of evolutionary competition driving ki-energy levels upwards in a species.

In a previous section I explained how ki is taught within different cultures and mentioned the warrior race of Saiyans. They’d teach that ki was to be used to dominate other species and as a show of strength. As ki can be used to great effect in battle and the use of ki amongst those tempestuous Saiyans was widespread enough, those without the ability to manipulate ki were wiped out. Further, those individuals with a natural higher energy per particle, and thus more energy immediately available to use in battle, were favoured for survival. I’ve briefly mentioned that amplification of genki requires a calm mind and introspection. Saiyans are not predisposed to self-reflection by any means. Between most Saiyans then, the highest unmodified genki would win a fight. And thus the Saiyans inadvertently created an evolutionary pressure on themselves, making future generations into the giraffe equivalent of ki-users, the absurdly high natural ki both a blessing in battle and a curse to maintain.

However, think on this. A Saiyan’s genki may dwarf many other species’ in the Universe, though thankfully they cannot harness it as an Earthling would. But imagine their potential should they learn to amplify their strength like an Earthling? Wouldn’t that be something terrifyingly entertaining to witness? Hm.

part 2/2 previous first contents ask?

#dbz #dragon ball super #dbs #gohan #dragon ball #groundbreakingscienceupdate

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asessay-blog · 7 years ago

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Essay范文：The Astronomy

Asessay为大家整理一篇优秀的essay代写范文- The Astronomy，供大家参考学习，这篇论文讨论了天文学。天文学是古希腊最早创立的科学之一，它是属于研究天体的科学，涵盖地球大气层外的现象和物体，其主题是宇宙、恒星、彗星和其他天体的化学和物理性质。天文学的主要手段是天文观测，对于其他科学的发展也是非常有必要的。

Introduction

Astronomy is one of the oldest sciences that was founded in Ancient Greece. The beginnings of this science are much earlier but unification of all astronomical discoveries took place in Ancient Greece, so it’s accepted to consider this time the time of astronomy’s appearance. Metaphrase of the word “astronomy” from the Greek language means “the law of the stars”. Astronomy is the science of celestial objects such as stars, comets, planets and the cosmic radiation. Astronomy covers phenomena and objects outside the Earth’s atmosphere and its main subject is universe, its foundation and development, chemical and physical properties of stars, comets and other celestial objects. The relevant component of astronomy is astronomical observations, which also are necessary for the development of other science.

Nowadays some people think astrology and astronomy are similar concepts and it’s a great mistake. Astrology predicts people’s lives on stars, which are based on the motivation of celestial objects. Astronomy is based on the scientific method and doesn’t deal with any predictions. Astrology is practically the only science where amateurs can take part in important astronomical discoveries, especially in the observation of transitory phenomena.

The history of the development astronomy as a science is very interesting, it can be even divided into several periods. At first astrology was more astrometry, the main aim of which was to measure positions of the planets and stars in the sky and their motivation. Later with the works of Kepler and Newton, the mathematical predictions of stars and planets’ motivation took place. Solar system and celestial mechanics became the focus of astronomy. Nowadays astronomy is represented by theoretical astrophysics and observational astronomy.

The science of astronomy as we understand it now was developed by many philosophers and scientists during all the life of mankind. Aristotle, Ptolemy, Copernicus, Galileo and Newton have made a very important contribution to this science. Their discoveries were sometimes very similar, sometimes they were different or even contradicting, but they all, step by step, led to the development of astronomy.

Astrophysics代写范文

Discoveries in astronomy

First generalized astronomical theory made Aristotel, who was the student of Plato and founded his own school of Natural Philosophy in 335 BC. This school got the name Lyceum. He was one of the most important ancient philosophers, who has made a lot of researchers in different areas of knowledge and his scientific inheritance is invaluable. Big part of the Western philosophy is based on writings made by Aristotle. He worked out different theories in the fields of astronomy, metaphysics, logic, physics and others. For more that two thousand years Aristotle’s astronomic theory was used till the Galileo’s discoveries added new facts to this science. The book “Aristotle’s physics” played the mankind a good service and became the foundation for the Ptolemaic planetary theory.

According to Aristotle’s theory the Earth was the center of the Solar System and it was immobile. By Aristotle the Four main components of the Earth were earth, water, air and fire that interacted and gave birth to everything in the Universe. This theory became the foundation for the church doctrine and was further worked over and improved by Ptolemy. Copernicus, Galileo and Newton’s theories are absolutely different and they completely refute the Aristotle’s one.

Astronomy is one of the oldest sciences of the world. Since ancient times people observed changes in the firmament and made their conclusions about the constitution of the Universe, time cycles, seasons, etc.

Aristotle explained his Cosmology in his books called On the Heavens and Physics. The main idea put forward in these books reflects his main concept of ordered Universe or Cosmos. Aristotle insisted on the importance of place to the contrast to the concept of space used before. He distinguished two main levels of existence – the Earth and the heavens. The Earth was the heaviest and the roughest substance and was situated in the center of the cosmos. Three substances, such as water, fire and air form shells around the fourth element – earth. All four elements that formed the Earth were similar in their essence and differed only in their qualities. Everything perfect, unchangeable and ideal belonged to the Heaven. Aristotle stated that the heaved was made out of substance called aether. Aether was the fifth element, which formed the Universe. He also stated that heavy bodies were situated inside the spherical shells of aether. Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn and stars were placed inside aether shells and situated in fixed stable order. According to Aristotle, each heavy body (star or planet) had a fixed orbit inside the aether sphere. He also called the prime mover the main and only reason of all rotations of the planets and stars in predetermined place with stable and never changing speed. He believed that the Universe was finite and there was nothing beyond the spheres with stars.

Ptolemy proposed his astronomical theory in the second century A.D. He used Hipparchus’s concept creating his astronomical theory. Scientists call sometimes Ptolemy “the father of astrology” for his great contribution when this science was only at the beginning of its development. He synthesized the knowledge of scientists who worked earlier. Ptolemy worked in the framework defined earlier by Aristotle. He added mathematical aspect to this science. He applied Euclid’s geometry as a part of astronomy, which gave new trends to this science. New system led him to the conclusion that all the planets moved around the Earth on a circle. But he also stated that in reality the Earth wasn’t in the center of the circles but that these circles were eccentric. His views were expressed in the work called Almagest. Ptolemy was the first scientist who noticed that planets rotated with different speed. This finally led him to the conclusion that planets moved on the semi-orbit. All his views were proved by changes in the speed of planet moves. He discovered changes not only in the speed of the planet move, but also in their direction. Some planets changed direction of their move and the system of their motion got the name retrograde motion. Ptolemy didn’t know that all planets have different speeds rotating on their orbits around the sun. From the earth it looked sometimes like planets changed the direction of their rotation and started to move back. So, Ptolemy didn’t get the essence of the problem calling the move of the planets retrograde motion but his observations about the difference in the speed of the planet move was very valuable. Most of the early astrological theories were geocentric. This means that scientists believed that the earth was in the center of the Universe and all the planets and starts were moving around it. The Church also adopted this view and it took several centuries to change the situation.

The first heliocentric theory was developed by Nicolaus Copernicus. Heliocentric theory gave simple and logical explanation to the retrograde motion. Nicolaus Copernicus explained the movements of the sun in the sky, the movements of the planets by the rotation of the earth together with other planets around the sun. He published his theories in the De Revolutionibus Orbium Celestium in 1953, the year of his death. Copernicus studied mathematics and astronomy at the University but worked as a physician and church administrator during all his life. His heliocentric theory reflected the needs of the time when previous geocentric theories were not sufficient any more. Copernicus agreed with the linear movements of the planets but placed the Sun in the center of the Universe. He also defined the right order of the planets starting from the sun.

Translated as the On the Revolutions of the Clestial Orbs, his book was a technical mathematical work with mathematical schemes and calculations in the tradition of Almagest, Ptolemy’s work on astrology. Despite his argument about the geocentric structure of the Solar system Copernicus insisted on the circular motion of the planets like his predecessors. His tables and schemes were more exact than those that had been developed before but still they were far away from perfect. The book caused a laud resonance in the society. Almost all the public, including scientists rejected his heliocentric model. But his schemes and calculations were so exact and precise that a lot of astronomers used them converting the models from heliocentric to geocentric ones. Despite the rejection of its main idea, De Revolutionibus became the most popular book among astronomers and was used for many years thereafter.

There were a lot of reasons Copernican heliocentric model was so difficult to accept. One of the main reasons was the adherence to the Aristotelian division to the Earth and Heavens and the idea that all heavy bodies (like earth, for example) possessed their natural place in the center of the Universe. It took almost one century to overcome this era. Accepting Copernican astrological theory meant not only change in the science but also the change of the whole philosophical system explaining the structure and functioning of the Universe. Copernican revolutionary ideas became a big achievement, which have changed the main dogmas of astrology forever.

Another revolutionary discoveries were made by Galileo Galilee. For his studies and observations he used telescopes of his own invention. The use of telescope gave him the opportunity to study the surface of the Sun and the Moon, discover satellites of Jupiter, phases the Venus went through, etc. Galileo put his idea in the small book called Starry Messenger. Published in 1610, this book very soon became very popular among astronomers and everybody interested in this science. These discoveries had a revolutionary meaning as they finally changed the whole philosophical concept of perfection and ideal of the Heaven. New findings proved that not only the Earth had satellites, rotating on their orbits and this proved that other planets had same features as the Earth.

Galileo came to the conclusion that the Copernican heliocentric model was more realistic that the Ptolemaic model. His views were expressed in the work called Dialogues Concerning the Two Chief World Systems published in 1632. “I hold that the Sun is located at the centre of the revolutions of the heavenly orbs and does not change place, and that the Earth rotates on itself and moves around it. Moreover ... I confirm this view not only by refuting Ptolemy's and Aristotle's arguments, but also by producing many for the other side, especially some pertaining to physical effects whose causes perhaps cannot be determined in any other way, and other astronomical discoveries; these discoveries clearly confute the Ptolemaic system, and they agree admirably with this other position and confirm it.” (Galileo, 78).

Such concept contrasted to the views on the Universe structure popular in the society of that time and expressed by the church. The reaction of the Church was aggressive as Galileo’s ideas contradicted to dogmas and norms proclaimed by the church of that time. The influence of the church was enormous during that time soon after publishing his book Galileo was called before the Italian inquisition. Church authorities, were no so loyal to Galileo as they used to treat Copernicus. For the Church of that time the most important question concerning the Copernicus system was whether it was just a mathematical system used for easier calculations or the complete system tending to explain the physical reality. In the case with Copernicus the Church was satisfied with the explanation that heliocentric theory was a mathematical one but the situation became quite different with Gallileo’s theory. Very soon after it was expressed in his works, it became evident that it went much further than a mathematical theory and that it threatened doctrines proclaimed by the Holy Scripture adopted by the church. In his Letter to the Grand Duchess Galileo attacked Aristotelian geocentric concept of the Universe structure.

He was made to disavow his work and his views. He was sentenced to the house arrest till the end of his life. Galileo had to obey the church but in reality he didn’t betray his principles and was sure in the heliocentric structure of the Universe. Another important input made by Galileo to the science of astrology was the discovery and study of the laws of fall and different kinds of motion.

This study was further developed by Newton, whose discovery of gravity became a breakthrough and gave new perspectives. Newton developed Galileo’s study of fall and gravity and applied it not only to the earth but also to the whole space and Solar system. He created the theory of the planetary motion, and discovered the law of gravity. He assumed and than proved the fact the intensity of gravity depended inversely on the square of distance, etc. Adding Kepler’s laws, discovered earlier to his new discoveries Newton formed his theory of the planetary motion. It was described in his work called “Principia”. Gravitation law applied to the planetary system stated that the motion of the planets was defined by the inertia -–going in the direction the used to move before and also the gravitation to the sun. His thesis gave additional proves to the heliocentric structure of the Universe but still there were a lot of astronomers, who still didn’t believe it. His rivals stated that if we take the concept that the earth moves around the sun for granted we have no way to explain the position of the starts, which look similar from the different parts of the Earth. It took several centuries to overcome these contradictions and to prove finally that Newton and all his predecessors who insisted in the heliocentric Solar system were right.

Conclusion

The structure of the Universe, the reasons and mechanisms of world functioning occupied the minds of people since ancient times and during the whole history of mankind there was made enormous number of effort to give this explanations. Aristotelian system called geocentric dominated during many centuries and was the most widespread explanation of the Universe structure. This system was developed and perfected by Ptolemy – another support of geocentric cosmology and one of the founders of astronomy. This concept, adopted by the Church dominated for many centuries in the society and in the minds of people. During the middle ages astronomy became the reason to go beyond the rigid limitation put by church. Revolutionary ideas put forward by Nicolaus Copernicus denied geocentric nature of the Universe destroying the myth that the earth was the center of the Universe made especially for man. According to Copernicus the sun was the center of the universe and the concept got the name heliocentric under the ancient name of the sun. This discovery became a great breakthrough not only in astronomy, but in the whole philosophical outlook of the mankind. But it became popular much later, after it was proved by Galileo and perfected by Newton. These scientists gave a considerable contribution and found a lot of facts proving the heliocentric structure of the Universe. Modern technique devices, such as telescopes used by Galileo and Newton broadened the opportunities for research and investigations putting them on more scientific basis.

Bibliography

1. Galileo Galilei, The Starry Messenger, translated by A. van Helden, Chicago 1989

2. Paul F. Grendler, The Roman Inquisition and the Venetian Press 1540-1605, Princeton 1977

3. Mary G. Winkler, and Albert van Helden, ‘Representing the Heavens: Galileo and Visual Astronomy’, Isis 83 (1992), 195-217, for the implications of representing telescopic observations.

4. Aristotle. The Complete Works of Aristotle: The Revised Oxford Translation. 2 vols., edited by Jonathan Barnes. Princeton: Princeton University Press, 1984.

5. Ariew, Roger. “Galileo’s Lunar Observations in the Context of Medieval Lunar Theory” Studies in History and Philosophy of Science, 15 (1984): 213-226.

6. Copernicus, Nicholas. On the Revolutions of the Heavenly Spheres. Translated with an introduction and notes by A. M. Duncan. London: David & Charles; New York: Barnes & Noble, 1976.

7. McClellan III, James E.; Dorn, Harold. Science and technology in world history: 404 pp., Baltimore: The Johns Hopkins University Press, 1999.

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pwitness · 8 years ago

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Dickens as economist

Mr. Sentiment vs. Mr. Scrooge

It was the worst of times.

When Charles Dickens returned from his triumphant American reading tour in June 1842, the specter of hunger was stalking England. The price of bread had doubled after a string of bad harvests. The cities were mobbed by impoverished rural migrants looking for work or, failing that, charity. The cotton industry was in the fourth year of a deep slump, and unemployed factory hands were forced to rely on public relief or private soup kitchens. Thomas Carlyle, the conservative social critic, warned grimly, "With the millions no longer able to live...it is too clear that the Nation itself is on the way to suicidal death."

A firm believer in education, civil and religious liberty, and voting rights, Dickens was appalled by the upsurge in class hatred. In August a walkout at a cotton mill turned violent. Within days the dispute had escalated into a nationwide general strike for universal male suffrage, called by leaders of a mass movement for a "People's Charter." The Chartists had taken up the principal cause of middle-class Radicals in Parliament--one man, one vote--into the streets. The Tory government of Prime Minister Robert Peel promptly dispatched red-coated marines to round up the agitators. Rank-and-file strikers began drifting back to their factories, but Carlyle, whose history of the French revolution Dickens read and reread, warned darkly that "revolt, sullen, revengeful humor of revolt against the upper classes...is more and more the universal spirit of the lower classes."

In the glittering London drawing rooms where lords and ladies lionized him, Dickens's republican sympathies were as hard to overlook as his garish ties. After running into the thirty-year-old literary sensation for the first time, Carlyle described him patronizingly as "a small compact figure, *very* small," adding cattily that he was "dressed as a la D'Orsay rather than well"--which is to say as flash as the notorious *French* count. Carlyle's best friend, the Radical philosopher John Stuart Mill, was reminded of Carlyle's description of a Jacobin revolutionary with "a face of dingy blackguardism radiated by genius." At fashionable midnight suppers the Chartist "uprising" provoked bitter arguments. Carlyle backed the Prime Minister who insisted that harsh measures were necessary to keep radicals from exploiting the situation and that the truly needy were already getting help. Dickens, who swore that he "would go farther at all times to see Carlyle than any man alive," nonetheless maintained that prudence and justice both demanded that the government grant relief to the able-bodied unemployed and their families.

The Hungry Forties revived a debate that had raged during the famine years, 1799 to 1815, of the Napoleon Wars. At issue was the controversial law of population propounded by the Reverend Thomas Robert Malthus. A contemporary of Jane Austen and England's first professor of political economy, Malthus was a shy, softhearted Church of England clergyman with a harelip and a hard-edged mathematical mind. While still a curate, he had been tormented by the hunger in his rural parish. The Bible blamed the innate sinfulness of the poor. Fashionable French philosophers like his father's friend the Marquis de Condorcet blamed the selfishness of the rich. Malthus found neither explanation compelling and felt bound to search for a better one. *An Essay on the Principle of Population*, published first in 1798 and five more times before his death in 1834, inspired Charles Darwin and the other founders of evolutionary theory and prompted Carlyle to dismiss economics as "the dismal science".

The fact that Malthus sought to explain was that, in all societies and all epochs including his own, "nine parts in ten of the whole race of mankind" were condemned to lives of abject poverty and grinding toil. When not actually starving, the typical inhabitant of the planet lived in chronic fear of death by hunger. There were prosperous years and lean ones, richer and poorer regions, yet the standard of life never departed for long from subsistence.

In attempting to answer the age-old question "Why?" the mild-mannered minister anticipated not only Darwin but Freud. Sex, he argued, was to blame. Whether from observing the wretched lives of his parishoners, the influence of natural scientists who were beginning to regard man as an animal, or the arrival of his seventh child, Malthus had concluded that the drive to reproduce trumped all the other human instincts and abilities, including rationality, ingenuity, creativity, even religious belief.

From this single provocative premise, Malthus deduced the principle that human populations tended always and everywhere to grow faster than the food supply. His reasoning was deceptively simple: Picture a situation in which the supply of food is adequate to sustain a given population. That happy balance can't last any more than could Adam and Eve's tenure in paradise. Animal passion drives men and women to marry sooner and have bigger families. The food supply, meanwhile, is more or less fixed in all but the very long run. Result: the amount of grain and other staples that had just sufficed to keep everyone alive would no longer be enough. Inevitably, Malthus concluded, "the poor consequently must live much worse."

In any economy where businesses compete for customers and workers for jobs, an expanding population meant more households contending for the food supply, and more workers competing for jobs. Competition would drive down wages while simultaneously pushing food prices higher. The average standard of living--the amount of food and other necessities available for each person--would fall.

At some point, grain would become so expensive and labor so cheap that the dynamic would reverse itself. As living standards declined, men and women would once again be forced to postpone marriage and have fewer children. A shrinking population would mean falling food prices as fewer households competed for the available food. Wages would rise as fewer workers competed for jobs. Eventually, as the food supply and population moved back into balance, living standards would creep back to their old level. That is, unless Nature's "great army of destruction"--war, disease, and famine--intervened to hurry the process, as happened, for example, in the fourteenth century, when the Black Plague wiped out millions, leaving behind a smaller population relative to the output of food.

Tragically, the new balance would prove no more durable than the original one. "No sooner is the laboring class comfortable again," Malthus wrote sadly, "than the same retrograde and progressive movements with respect to happiness are repeated." Trying to raise the average standard of living is like Sissyphus trying to roll his rock to the top of the hill. The faster Sissyphus gets almost there, the sooner he triggers the reaction that sends the boulder tumbling down the slope again.

Attempts to flout the law of population were doomed. Workers who held out for above-market wages wouldn't find jobs. Employers who paid their workers more than their competitors did would lose their customers as higher labor costs forced them to raise prices.

For Victorians, the most objectionable implication of Malthus's law was that charity might actually increase the suffering it was intended to ease--a direct challenge to Christ's injunction to "love thy neighbor as thyself." In fact, Malthus was extremely critical of the traditional English welfare system, which provided relief with few strings attached, for rewarding the idle at the expense of the industrious. Relief was proportional to family size, in effect encouraging early marriage and large families. Conservative and liberal taxpayers alike found Malthus's arguments so persuasive that Parliament passed, virtually without opposition, a new Poor Law in 1834 that effectively restricted public relief to those who agreed to become inmates of parish workhouses.

"Please, sir, I want some more." As Oliver Twist discovers after making his famous plea, workhouses were essentially prisons where men and women were segregated, put to work at unpleasant tasks, and subjected to harsh discipline--all in return for a place to sleep and "three meals of thin gruel a day, with an onion twice a week, and half a roll on Sundays." The fare in most workhouses probably wasn't as meager as the starvation diet Dickens described in his novel, but there is no doubt that these institutions topped the list of working-class grievances. Like most reform-minded middle-class liberals, Dickens considered the new Poor Law morally repulsive and politically suicide and the theory on which it was based a relic of a barbaric past. He had recently returned from America with its "thousands of millions of acres of land yet unsettled and uncleared" and where the inhabitants were in "the custom of hastily swallowing large quantities of animal food, three times a-day," and found the notion that abolishing the workhouse would cause the poor to run out of food absurd.

Bent on striking a blow for the poor, Dickens began early in 1843 to write a tale about a rich miser's change of heart, a tale that he liked to think of as a sledgehammer capable of "twenty times the force--twenty thousand times the force" of a political pamphlet.

*A Christmas Carol*, argues the economic historian James Henderson, is an attack on Malthus The novel is bursting with delicious smells and tastes. Instead of a rocky, barren, overpopulated island where food is scarce, the England of Dickens's story is a vast Fortnum & Mason where the shelves are overflowing, the bins are bottomless, and the barrels never run dry. The Ghost of Christmas Present appears to Scrooge perched on a "kind of throne," with heaps of "turkeys, geese, game, poultry, brawn, great joints of meat, sucking-pigs, long wreaths of sausages, mince-pies, plum-puddings, barrels of oysters, red-hot chestnuts, cherry-cheeked apples, juicy oranges, luscious pears, immense twelfth-cakes, and seething bowls of punch, that made the chamber dim with their delicious steam." "Radiant" grocers, poulterers, and fruit and vegetable dealers invite Londoners into their shops to inspect luscious "pageants" of food and drink.

In an England characterized by New World abundance rather than Old World scarcity, the bony, barren, anorexic Ebenezer Scrooge is an anachronism. As Henderson observes, the businessman is "as oblivious to the new spirit of human sympathy as he is to the bounty with which he is surrounded." He is a diehard supporter of the treadmill and workhouse literally and figuratively. "They cost enough," he insists, "and those who are badly off must go there." When the Ghost of Christmas Present objects that "many can't go there; and many would rather die," Scrooge says coldly, "If they would rather die, they had better do it, and decrease the surplus population."

Happily, Scrooge's flinty nature turns out to be no more set in stone than the world's food supply is fixed. When Scrooge learns that Tiny Tim is one of the "surplus" population, he recoils in horror at the implications of his old-fashioned Malthusian religion. "No, no," he cries, begging the Spirit to spare the little boy. "What then?" the Spirit replies mockingly. "If he be like to die, he had better do it, and decrease the surplus population." Scrooge repents, resolves to give his long-suffering clerk, Bob Cratchit, a raise, and sends him a prize turkey for Christmas. By accepting the more hopeful, less fatalistic view of Dickens's generation in time to alter the course of future events, Scrooge refutes the grim Malthusian premise that "the blind and brutal past" is destined to keep repeating itself.

The Cratchits' joyous Christmas dinner is Dickens's direct riposte to Malthus, who uses a parable about "Nature's mighty feast" to warn of the unintended consequences of well-meaning charity. A man with no means of support asks the guests to make room for him at the table. In the past, the diners would have turned him away. Beguiled by utopian French theories, they decide to ignore the fact that there is only enough food for the invited guests. They fail to foresee when they let the newcomer join them that more gatecrashers will arrive, the food will run out before everyone has been served, and the invited guests' enjoyment of the meal will be "destroyed by the spectacle of misery and dependence."

The Cratchits' groaning board, wreathed with the family's beaming faces, is the antithesis of Malthus' tense, tightly rationed meal. In contrast to Nature's grudging portions, there is Mrs. Cratchit's pudding--"like a speckled cannon-ball, so hard and firm, blazing in half-a-quartern of ignited brandy, and bedecked with Christmas holly stuck in the top"--not large enough for seconds perhaps, but ample for her family. "Mrs. Cratchit said that now the weight was off her mind, she would confess she had had her doubts about the quantity of flour. Everybody had something to say about it, but nobody said or thought it was at all a small pudding for a large family. It would have been flat heresy to do so. Any Cratchit would have blushed to hint at such a thing."

The Christmas spirit was catching. By the story's end, Scrooge had even stopped starving himself. Instead of slurping his customary bowl of gruel in solitude, the new Scrooge surprises his nephew by showing up unannounced for Christmas dinner. Needless to say, his heir hastens to set a place for him at the table.

Dickens's hope that *A Christmas Carol* would strike the public like a sledgehammer was fulfilled. Six thousand copies of the novel were sold between the publication date of December 19 and Christmas Eve, and the tale would stay in print for the rest of Dickens's life--and ever since. Dickens's description of the poor earned him satirical labels such as "Mr. Sentiment," but the novelist never wavered in his conviction that there was a way to improve the lot of the poor without overturning existing society.

Dickens was too much a man of business to imagine that schemes for bettering social conditions could succeed unless they could be paid for. He was a "pure modernist" and "believer in Progress" rather than an opponent of the Industrial Revolution. Wildly successful while still in his twenties, he had gone too far on his own talent to doubt that human ingenuity was climbing into the driver's seat. Having escaped poverty by making his way in the new mass-media industry, Dickens was impatient with conservatives such as Carlyle and socialists such as Mill who refused to admit that, as a society, "we have risen slowly, painfully, and with many a hard struggle out of all this social degradation and ignorance" and who "look back to all this blind and brutal past with an admiration they will not grant to the present."

Dickens's sense that English society was waking up, as if from a long nightmare, proved prescient. Within a year of the Chartist "uprising," a new mood of tolerance and optimism was palpable. The Tory prime minister admitted privately that many of the Chartists' grievances were justified. Labor leaders rejected calls for class warfare and backed employers' campaign to repeal import duties on grain and other foodstuffs. Liberal politicians responded to parliamentary commissions on child labor, industrial accidents, and other evils by introducing the Factory Acts of 1844, legislation regulating the hours of women and children.

Dickens never imagined that the world could get along without the calculating science of economics. Instead, he hoped to convert political economists such as the Ghost of Christmas Future had converted Scrooge. He wanted them to stop treating poverty as a natural phenomenon, assuming that ideas and intentions were of no importance, or taking for granted that the interests of different classes were diametrically opposed. Dickens was especially eager for political economists to practice "mutual explanation, forbearance and consideration; something...not exactly stateable in figures." When he launched his popular weekly, *Household Words*, he did so with a plea to economists to humanize their discipline. As he wrote in his inaugural essay, "Political economy is a mere skeleton unless it has a little human covering, and filling out, a little human bloom upon it, and a little human warmth in it."

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airoasis · 6 years ago

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Nationalism vs. globalism: the new political divide | Yuval Noah Harari

New Post has been published on https://hititem.kr/nationalism-vs-globalism-the-new-political-divide-yuval-noah-harari/

Nationalism vs. globalism: the new political divide | Yuval Noah Harari

Chris Anderson: hi there. Welcome to this TED Dialogues. It’s the primary of a series that’s going to be completed in line with the present political upheaval. I don’t know about you; I’ve turn out to be really concerned concerning the growing divisiveness on this country and on the earth. No one’s listening to one another. Right? They don’t seem to be. I imply, it feels like we want yet another sort of conversation, one that is based on — I do not know, on reason, listening, on working out, on a broader context. That is at least what we’re going to try in these TED Dialogues, establishing today.And we could not have any one with us who i’d be more excited to kick this off. It is a mind correct here that thinks most of the time like no person else on the earth, i might hasten to claim. I am critical. (Yuval Noah Harari laughs) i am severe. He synthesizes history with underlying suggestions in a technique that variety of takes your breath away. So, a few of you are going to know this booklet, "Sapiens." Has anybody here read "Sapiens"? (Applause) I imply, I would not put it down. The best way that he tells the story of mankind by way of gigantic recommendations that fairly make you feel in a different way — it’s sort of mighty. And here is the comply with-up, which I think is being released in the united states next week. YNH: Yeah, next week. CA: "Homo Deus." Now, that is the history of the next hundred years. I’ve had a chance to learn it. It can be incredibly dramatic, and that i daresay, for some humans, rather alarming. It is a need to-read. And actually, we couldn’t have anyone higher to aid make experience of what in the world is taking place on the earth correct now. So a warm welcome, please, to Yuval Noah Harari.(Applause) it is nice to be joined by way of our acquaintances on fb and around the web. Hi there, fb. And all of you, as I begin asking questions of Yuval, provide you with your own questions, and now not always about the political scandal du jour, but about the broader understanding of: the place are we heading? You competent? Ok, we’re going to go. So right here we are, Yuval: New York city, 2017, there’s a new president in power, and shock waves rippling all over the world. What on this planet is happening? YNH: I consider the basic factor that occurred is that we’ve lost our story. People think in studies, and we try to make experience of the arena by means of telling reviews. And for the last few many years, we had a very simple and really attractive story about what’s taking place on the earth. And the story stated that, oh, what’s going down is that the economic climate is being globalized, politics is being liberalized, and the blend of the two will create paradise on this planet, and we simply need to hold on globalizing the economic system and liberalizing the political method, and the whole thing will be distinctive.And 2016 is the second when an extraordinarily big section, even of the Western world, stopped believing on this story. For just right or dangerous explanations — it’s not relevant. Humans stopped believing in the story, and when you wouldn’t have a story, you do not comprehend what’s happening. CA: part of you believes that that story used to be actually an extraordinarily effective story. It labored. YNH: to a degree, sure. In accordance to a few measurements, we are actually within the first-rate time ever for humankind. Today, for the first time in history, more individuals die from eating too much than from consuming too little, which is an powerful fulfillment. (Laughter) additionally for the first time in historical past, extra persons die from historical age than from infectious illnesses, and violence is also down. For the first time in history, more people commit suicide than are killed by crime and terrorism and warfare put together. Statistically, you might be your own worst enemy.As a minimum, of all the humans on the planet, you’re definitely to be killed by using your self — (Laughter) which is, once more, very good information, in comparison — (Laughter) compared to the level of violence that we noticed in earlier eras. CA: however this approach of connecting the arena ended up with a giant group of folks sort of feeling neglected, and so they’ve reacted. And so we have now this bombshell that’s kind of ripping by way of the whole process. I mean, what do you make of what’s occurred? It feels just like the historical approach that folks idea of politics, the left-proper divide, has been blown up and replaced. How should we believe of this? YNH: Yeah, the historical 20th-century political mannequin of left versus correct is now mostly inappropriate, and the true divide at present is between global and national, global or local.And also you see it once more all over the sector that that is now the essential battle. We typically need absolutely new political items and fully new ways of interested by politics. In essence, what which you can say is that now we have world ecology, we now have a world economic system but we have now country wide politics, and this does not work together. This makes the political system ineffective, because it has no manage over the forces that form our lifestyles. And you’ve got in actual fact two options to this imbalance: either de-globalize the economic climate and turn it again into a countrywide financial system, or globalize the political method. CA: So some, i assume many liberals out there view Trump and his govt as style of irredeemably dangerous, simply awful in each means. Do you see any underlying narrative or political philosophy in there that’s as a minimum worth understanding? How would you articulate that philosophy? Is it simply the philosophy of nationalism? YNH: I think the underlying feeling or suggestion is that the political method — some thing is damaged there. It would not empower the ordinary man or woman anymore. It does not care a lot about the ordinary man or woman anymore, and i believe this analysis of the political disease is correct.In regards to the solutions, i am far less special. I believe what we’re seeing is the immediate human reaction: if anything would not work, let’s return. And you see it far and wide the world, that folks, just about no one in the political process in these days, has any future-oriented imaginative and prescient of where humankind goes. Practically far and wide, you see retrograde imaginative and prescient: "Let’s make the usa high-quality once more," love it was once great — I don’t know — in the ’50s, within the ’80s, someday, let’s go back there. And you go to Russia a hundred years after Lenin, Putin’s vision for the long run is essentially, ah, let’s return to the Tsarist empire. And in Israel, the place I come from, the freshest political vision of the gift is: "Let’s build the temple again." So let’s go back 2,000 years backwards.So people are pondering someday up to now we’ve misplaced it, and usually prior to now, it’s like you’ve lost your method in the city, and also you say good enough, let’s return to the factor where I felt comfy and once more. I do not feel it will work, however quite a lot of humans, that is their intestine instinct. CA: however why could not it work? "the united states First" is a very appealing slogan in lots of methods. Patriotism is, in many methods, an awfully noble factor. It can be played a function in promoting cooperation among significant numbers of humans. Why couldn’t you might have a global prepared in nations, all of which put themselves first? YNH: for many centuries, even hundreds and hundreds of years, patriotism worked quite good. Of direction, it resulted in wars an so forth, however we mustn’t focus too much on the bad. There are additionally many, many constructive matters about patriotism, and the capacity to have a massive quantity of men and women care about each and every different, sympathize with one a different, and come collectively for collective action. When you return to the primary countries, so, countless numbers of years ago, the persons who lived alongside the Yellow River in China — it used to be many, many specific tribes and they all depended on the river for survival and for prosperity, however all of them additionally suffered from periodical floods and periodical droughts.And no tribe might quite do anything about it, considering every of them managed just a tiny element of the river. And then in a protracted and tricky process, the tribes coalesced together to form the chinese language nation, which managed the entire Yellow River and had the capacity to deliver enormous quantities of hundreds of folks together to construct dams and canals and keep an eye on the river and hinder the worst floods and droughts and raise the level of prosperity for every body.And this labored in many areas around the world. But in the 21st century, technology is changing all that in a predominant method. We are now dwelling — all people on the earth — are dwelling alongside the identical cyber river, and no single nation can keep an eye on this river by way of itself. We are all dwelling together on a single planet, which is threatened by our own movements. And when you wouldn’t have some variety of world cooperation, nationalism is just not on the right stage to sort out the problems, whether or not it can be climate alternate or whether or not it can be technological disruption.CA: So it was once a wonderful proposal in a world the place many of the motion, many of the disorders, took location on countrywide scale, however your argument is that the disorders that topic most today not take place on a countrywide scale but on a worldwide scale. YNH: exactly. All the major issues of the world today are international in essence, and so they cannot be solved until by way of some form of world cooperation. It’s not simply climate exchange, which is, like, essentially the most apparent example persons give. I think extra in phrases of technological disruption. In case you think about, for example, synthetic intelligence, over the following 20, 30 years pushing thousands of millions of humans out of the job market — it is a situation on a global degree. It will disrupt the economy of all of the countries. And in a similar fashion, if you happen to think about, say, bioengineering and men and women being afraid of conducting, I have no idea, genetic engineering study in people, it will not support if just a single nation, let’s say the USA, outlaws all genetic experiments in humans, but China or North Korea continues to do it.So the united states can’t remedy it through itself, and really speedily, the pressure on the united states to do the identical shall be mammoth when you consider that we are speakme about excessive-chance, excessive-achieve technologies. If somebody else is doing it, I cannot allow myself to stay behind. The only way to have regulations, strong rules, on things like genetic engineering, is to have international regulations. For those who just have countrywide laws, nobody want to keep behind. CA: So that is fairly fascinating. It appears to me that this may be one key to provoking at least a positive dialog between the exceptional sides right here, on account that I think each person can agree that the point of a number of the anger that’s propelled us to where we are is when you consider that of the professional concerns about job loss. Work is long past, a normal lifestyle has long past, and it’s no wonder that persons are livid about that. And most commonly, they’ve blamed globalism, world elites, for doing this to them without asking their permission, and that seems like a reliable grievance. However what I hear you announcing is that — so a key query is: what is the actual cause of job loss, both now and going forward? To the extent that it can be about globalism, then the correct response, sure, is to shut down borders and preserve men and women out and alter exchange agreements and many others.However you are announcing, I think, that really the larger cause of job loss will not be going to be that at all. It is going to originate in technological questions, and we don’t have any chance of solving that until we operate as a related world. YNH: Yeah, I feel that, I don’t know in regards to the reward, but looking to the longer term, it’s not the Mexicans or chinese language who will take the jobs from the people in Pennsylvania, it is the robots and algorithms. So until you intend to build a large wall on the border of California — (Laughter) the wall on the border with Mexico goes to be very ineffective. And i used to be struck once I watched the debates earlier than the election, I used to be struck that without doubt Trump didn’t even try to frighten persons through announcing the robots will take your jobs.Now even supposing it’s now not true, it doesn’t matter. It would have been an totally potent manner of frightening humans — (Laughter) and inspiring folks: "The robots will take your jobs!" And nobody used that line. And it made me afraid, on account that it intended that no matter what occurs in universities and laboratories, and there, there is already an intense debate about it, but within the mainstream political process and among the basic public, humans are just unaware that there might be an colossal technological disruption — now not in 200 years, but in 10, 20, 30 years — and we have to do something about it now, partly on account that most of what we educate youngsters today in tuition or in university is going to be completely irrelevant to the job market of 2040, 2050. So it’s not some thing we will need to think about in 2040.We have got to consider in these days what to teach the younger people. CA: Yeah, no, surely. You’ve got usually written about moments in historical past the place humankind has … Entered a new technology, unintentionally. Choices have been made, technologies have been developed, and abruptly the world has changed, most likely in a technique that is worse for everybody. So one of the vital examples you provide in "Sapiens" is solely the entire agricultural revolution, which, for an precise individual tilling the fields, they just picked up a 12-hour backbreaking workday rather of six hours in the jungle and a way more fascinating culture. (Laughter) So are we at another possible phase exchange here, where we type of sleepwalk right into a future that none of us truly needs? YNH: yes, very much so. For the duration of the agricultural revolution, what occurred is that massive technological and financial revolution empowered the human collective, however while you look at specific individual lives, the life of a tiny elite grew to become significantly better, and the lives of nearly all of persons became radically worse. And it will occur again within the 21st century. Definitely the brand new technologies will empower the human collective.However we could turn out to be once more with a tiny elite reaping all of the advantages, taking all the fruits, and the masses of the populace discovering themselves worse than they were earlier than, without doubt a lot worse than this tiny elite. CA: and people elites might no longer even be human elites. They perhaps cyborgs or — YNH: Yeah, they might be enhanced tremendous humans. They could be cyborgs. They could be fully nonorganic elites. They could even be non-aware algorithms. What we see now on this planet is authority moving far from humans to algorithms. More and more selections — about individual lives, about financial concerns, about political issues — are clearly being taken by using algorithms. In the event you ask the bank for a loan, probabilities are your fate is determined by using an algorithm, not by using a person. And the overall influence is that maybe Homo sapiens simply misplaced it.The world is so intricate, there’s a lot knowledge, matters are changing so speedy, that this factor that developed on the African savanna tens of enormous quantities of years in the past — to cope with a specified environment, a unique volume of understanding and knowledge — it simply cannot handle the realities of the 21st century, and the one thing which may be in a position to manage it’s huge-knowledge algorithms. So no wonder increasingly authority is moving from us to the algorithms. CA: So we’re in NY city for the first of a sequence of TED Dialogues with Yuval Harari, and there is a fb are living viewers available in the market.We’re excited to have you with us. We will begin coming to some of your questions and questions of folks within the room in just a few minutes, so have those coming. Yuval, if you’re going to make the argument that we have to get past nationalism given that of the coming technological … Risk, in a way, presented by using so much of what is happening we now have acquired to have a worldwide conversation about this. Drawback is, it is rough to get men and women fairly believing that, I have no idea, AI fairly is an forthcoming threat, etc. The things that individuals, some men and women at least, care about far more immediately, probably, is local weather alternate, perhaps different disorders like refugees, nuclear weapons, and many others.Would you argue that the place we are proper now that by some means these issues must be dialed up? You’ve gotten mentioned climate change, but Trump has mentioned he does not suppose in that. So in a way, your most strong argument, you can not surely use to make this case. YNH: Yeah, I feel with local weather exchange, to start with sight, it’s relatively shocking that there is a very close correlation between nationalism and climate change. I mean, regularly, the humans who deny climate alternate are nationalists. And at first sight, you feel: Why? What is the connection? Why don’t you have got socialists denying climate alternate? However then, whilst you think about it, it’s obvious — due to the fact that nationalism has no method to local weather alternate. If you wish to be a nationalist within the twenty first century, you ought to deny the quandary.If you accept the reality of the situation, then you ought to take delivery of that, sure, there is nonetheless room on the earth for patriotism, there may be nonetheless room on the planet for having special loyalties and obligations closer to your own persons, toward your possess nation. I don’t believe any one is really pondering of abolishing that. However as a way to confront climate trade, we want further loyalties and commitments to a degree past the nation. And that must no longer be unimaginable, seeing that people can have a few layers of loyalty. That you may be loyal to your loved ones and to your neighborhood and to your nation, so why can not you also be loyal to humankind as a whole? Of direction, there are events when it becomes problematic, what to position first, however, you know, existence is elaborate. Handle it. (Laughter) CA: ok, so I would really like to get some questions from the audience right here.We’ve got a microphone here. Communicate into it, and fb, get them coming, too. Howard Morgan: one of the vital matters that has obviously made a significant change in this country and other countries is the revenue distribution inequality, the dramatic alternate in sales distribution in the U.S. From what it was 50 years in the past, and world wide. Is there anything we will do to affect that? Because that gets at quite a few the underlying factors. YNH: so far i have never heard a very good proposal about what to do about it, once more, partly seeing that most recommendations remain on the countrywide level, and the challenge is global. I imply, one notion that we hear rather lots about now’s common general earnings. However this can be a situation. I imply, I consider it is a good , but it’s a challenging notion seeing that it can be no longer clear what "universal" is and it’s now not clear what "general" is. Most persons after they speak about common normal revenue, they certainly mean countrywide normal sales. However the quandary is global.Let’s say that you have AI and 3D printers disposing of millions of jobs in Bangladesh, from all the folks who make my shirts and my sneakers. So what is going on to occur? The united states executive will levy taxes on Google and Apple in California, and use that to pay common revenue to unemployed Bangladeshis? In the event you suppose that, that you could simply as well believe that Santa Claus will come and resolve the challenge. So except we have fairly universal and not countrywide normal income, the deep problems aren’t going to go away. And in addition it is not clear what normal is, seeing that what are common human needs? A thousand years ago, simply meals and shelter was once enough. But today, men and women will say schooling is a general human want, it must be part of the bundle.However how so much? Six years? Twelve years? PhD? Similarly, with wellbeing care, shall we embrace that in 20, 30, forty years, you’ll be able to have costly remedies that may extend human life to one hundred twenty, I have no idea. Will this be part of the basket of common earnings or no longer? It is an extraordinarily elaborate challenge, seeing that in a global where people lose their potential to be employed, the one thing they are going to get is this basic revenue. So what’s a part of it is a very, very complicated ethical query. CA: there is a bunch of questions on how the arena affords it as well, who can pay. There may be a question here from facebook from Lisa Larson: "How does nationalism in the USA now compare to that between World struggle I and World struggle II within the final century?" YNH: good the excellent news, with regard to the hazards of nationalism, we’re in a much better function than a century in the past. A century in the past, 1917, Europeans have been killing every different through the hundreds of thousands. In 2016, with Brexit, so far as I take into account, a single person lost their existence, an MP who was murdered by some extremist.Only a single character. I imply, if Brexit used to be about British independence, that is the most peaceful battle of independence in human historical past. And shall we say that Scotland will now prefer to depart the united kingdom after Brexit. So within the 18th century, if Scotland wanted — and the Scots desired a couple of occasions — to interrupt out of the control of London, the reaction of the government in London used to be to send an military up north to burn down Edinburgh and bloodbath the highland tribes. My guess is that if, in 2018, the Scots vote for independence, the London govt is not going to send an army up north to burn down Edinburgh.Only a few people are now willing to kill or be killed for Scottish or for British independence. So for the entire talk of the rise of nationalism and going again to the 1930s, to the nineteenth century, within the West at least, the power of national sentiments at present is a long way, a ways smaller than it used to be a century ago. CA: although some men and women now, you hear publicly demanding about whether that maybe shifting, that there could virtually be outbreaks of violence in the united states depending on how things prove. Will have to we be concerned about that, or do you relatively feel things have shifted? YNH: No, we will have to be concerned. We must be conscious of two matters. To begin with, don’t be hysterical. We are not again within the First World struggle but. However however, do not be complacent. We reached from 1917 to 2017, not with the aid of some divine miracle, but without problems by means of human selections, and if we now begin making the improper decisions, we would be back in an analogous hindrance to 1917 in a couple of years.One of the crucial matters i do know as a historian is that you just must by no means underestimate human stupidity. (Laughter) it’s one of the most strong forces in historical past, human stupidity and human violence. People do such loopy things for no obvious rationale, but again, whilst, yet another very strong force in human historical past is human knowledge. We’ve got both. CA: now we have with us right here ethical psychologist Jonathan Haidt, who I believe has a question. Jonathan Haidt: Thanks, Yuval. So you appear to be a fan of global governance, however while you seem at the map of the world from Transparency worldwide, which premiums the level of corruption of political institutions, it can be a tremendous sea of red with little bits of yellow here and there for those with good associations.So if we have been to have some variety of global governance, what makes you feel it might end up being more like Denmark alternatively than extra like Russia or Honduras, and aren’t there possible choices, similar to we did with CFCs? There are ways to remedy international issues with country wide governments. What would world govt actually seem like, and why do you think it could work? YNH: well, I don’t know what it could appear like. No one still has a model for that. The main rationale we want it’s because many of these problems are lose-lose occasions. In case you have a win-win drawback like trade, either side can advantage from a alternate agreement, then that is anything that you can determine. With out some kind of global executive, national governments each have an curiosity in doing it. But if you have a lose-lose trouble like with climate exchange, it is way more problematic with out some overarching authority, actual authority.Now, the way to get there and what would it not appear like, I don’t know. And obviously there is no obvious intent to believe that it might appear like Denmark, or that it might be a democracy. Undoubtedly it would not. We don’t have viable democratic items for a global executive. So maybe it could seem more like ancient China than like modern-day Denmark. However still, given the dangers that we are facing, I think the critical of getting some type of actual capacity to drive via difficult choices on the worldwide stage is extra predominant than practically something else. CA: there is a question from facebook here, and then we will get the mic to Andrew.So, Kat Hebron on facebook, calling in from Vail: "How would developed nations manage the thousands of local weather migrants?" YNH: I do not know. CA: that is your reply, Kat. (Laughter) YNH: And i do not consider that they understand either. They will just deny the trouble, probably. CA: but immigration, customarily, is an extra illustration of a crisis that’s very difficult to resolve on a nation-by-nation basis. One nation can shut its doors, however possibly that stores up issues for the long run. YNH: sure, I mean — it is one more excellent case, peculiarly considering it is a lot simpler to migrate in these days than it was in the core a long time or in ancient occasions. CA: Yuval, there may be a belief among many technologists, most likely, that political considerations are style of overblown, that without a doubt, political leaders should not have that much impact in the world, that the actual resolution of humanity at this factor is by using science, through invention, via businesses, by using many matters as opposed to political leaders, and it can be truly very hard for leaders to do a lot, so we’re clearly stressful about nothing right here.YNH: good, first, it will have to be emphasized that it’s authentic that political leaders’ ability to do good is very limited, but their potential to do damage is limitless. There’s a normal imbalance right here. That you would be able to nonetheless press the button and blow all people up. You have got that sort of capability. But if you need, for example, to scale back inequality, that is very, very problematic. But to a warfare, which you can nonetheless accomplish that very without difficulty. So there’s a built-in imbalance within the political method today which is very frustrating, the place you can not do numerous good but which you can still do plenty of damage. And this makes the political method still an extraordinarily significant quandary. CA: in order you seem at what’s going down in these days, and placing your historian’s hat on, do you seem again in historical past at moments when things were going just fine and an person chief quite took the arena or their country backwards? YNH: There are fairly just a few examples, but I will have to emphasize, it is by no means an man or woman leader. I imply, somebody put him there, and a person allowed him to proceed to be there. So it can be certainly not fairly simply the fault of a single individual.There are various men and women behind every such individual. CA: Can we have now the microphone here, please, to Andrew? Andrew Solomon: you’ve gotten talked rather a lot concerning the international versus the country wide, however more and more, it seems to me, the sector trouble is within the hands of identity agencies. We seem at individuals within the USA who have been recruited via ISIS. We look at these different agencies which have fashioned which go outside of country wide bounds but nonetheless symbolize gigantic authorities. How are they to be integrated into the procedure, and the way is a various set of identities to be made coherent underneath both countrywide or international management? YNH: well, the situation of such numerous identities is a obstacle from nationalism as good. Nationalism believes in a single, monolithic identification, and unusual or as a minimum more severe versions of nationalism think in an unique loyalty to a single identity. And thus, nationalism has had a lot of issues with folks looking to divide their identities between various corporations.So it is no longer only a concern, say, for a worldwide imaginative and prescient. And i consider, once more, history indicates that you simply mustn’t always feel in such individual terms. For those who suppose that there is just a single identification for a individual, "i’m just X, that’s it, I can not be a couple of things, i will be able to be simply that," that’s the of the crisis. You have got religions, you could have countries that often demand exclusive loyalty, but it’s now not the only option. There are many religions and plenty of international locations that enable you to have various identities even as. CA: but is one clarification of what’s happened in the final yr that a group of persons have got uninterested with, if you happen to like, the liberal elites, for need of a better time period, obsessing over many, many exclusive identities and them feeling, "but what about my identity? I am being entirely unnoticed here. And incidentally, I suggestion I was once the bulk"? And that that’s truely sparked a number of the anger. YNH: Yeah.Identification is continuously complicated, seeing that identification is continually founded on fictional studies that in the end collide with truth. Practically all identities, I imply, beyond the level of the fundamental group of a few dozen people, are situated on a fictional story. They are not the reality. They are not the truth. It can be simply a narrative that humans invent and tell one a different and believing. And consequently all identities are highly unstable. They aren’t a biological truth. Many times nationalists, for illustration, feel that the nation is a biological entity. It’s made from the blend of soil and blood, creates the nation. But this is just a fictional story. CA: Soil and blood kind of makes a gooey mess. (Laughter) YNH: It does, and likewise it messes with your mind when you feel an excessive amount of that i’m a combination of soil and blood. For those who seem from a organic standpoint, surely none of the international locations that exist today existed 5,000 years in the past. Homo sapiens is a social animal, that’s for definite. However for millions of years, Homo sapiens and our hominid ancestors lived in small communities of a few dozen participants.Every person knew each person else. Whereas cutting-edge countries are imagined communities, in the experience that i don’t even know all these persons. I come from a somewhat small nation, Israel, and of eight million Israelis, I never met most of them. I will on no account meet most of them. They clearly exist right here. CA: however in phrases of this identification, this staff who feel omitted and might be have work taken away, I mean, in "Homo Deus," you actually speak of this workforce in a single experience increasing, that so many individuals can have their jobs taken away through technology one way or the other that we might come to be with a quite massive — I think you name it a "vain type" — a category where ordinarily, as viewed via the financial system, these humans have no use.YNH: yes. CA: How seemingly a possibility is that? Is that something we will have to be terrified about? And can we address it in anyway? YNH: We will have to consider about it very carefully. I mean, no person rather knows what the job market will appear like in 2040, 2050. There is a chance many new jobs will appear, however it’s now not designated. And even if new jobs do show up, it will not always be handy for a 50-yr historic unemployed truck driver made unemployed via self-riding vehicles, it will not be convenient for an unemployed truck driver to reinvent himself or herself as a designer of virtual worlds. Earlier, for those who seem on the trajectory of the economic revolution, when machines replaced humans in one style of work, the solution most commonly came from low-ability work in new lines of business.So that you did not need any further agricultural workers, so persons moved to working in low-talent industrial jobs, and when this was once taken away by using more and more machines, people moved to low-skill service jobs. Now, when persons say there shall be new jobs at some point, that humans can do better than AI, that humans can do higher than robots, they more often than not believe about high-skill jobs, like program engineers designing digital worlds. Now, i don’t see how an unemployed cashier from Wal-Mart reinvents herself or himself at 50 as a designer of virtual worlds, and definitely i don’t see how the millions of unemployed Bangladeshi textile staff will likely be in a position to do that.I mean, if they will do it, we must teaching the Bangladeshis today methods to be application designers, and we are not doing it. So what will they do in two decades? CA: So it seems like you are really highlighting a query that is fairly been bugging me the last few months more and more. It is nearly a rough query to ask in public, but if any mind has some knowledge to present in it, possibly it can be yours, so i’m going to ask you: What are people for? YNH: as far as we know, for nothing.(Laughter) I imply, there’s no quality cosmic drama, some quality cosmic plan, that we have a position to play in. And we simply have to realize what our position is and then play it to the fine of our ability. This has been the story of all religions and ideologies and many others, however as a scientist, the nice i can say is this isn’t authentic. There is no common drama with a role in it for Homo sapiens. So — CA: i will push back on you only for a minute, just from your own booklet, due to the fact in "Homo Deus," you give fairly one of the vital coherent and understandable bills about sentience, about cognizance, and that designated kind of human talent. You factor out that it can be specific from intelligence, the intelligence that we’re constructing in machines, and that there is absolutely quite a few thriller round it. How can you be sure there isn’t a intent once we don’t even recognize what this sentience thing is? I mean, on your own considering, is not there a risk that what humans are for is to be the universe’s sentient matters, to be the centers of joy and love and happiness and hope? And possibly we can construct machines that really aid expand that, even if they may be not going to turn out to be sentient themselves? Is that crazy? I type of discovered myself hoping that, reading your guide.YNH: good, I absolutely consider that essentially the most intriguing question at present in science is the question of realization and the intellect. We have become higher and higher in understanding the brain and intelligence, but we’re not getting a lot better in figuring out the intellect and attention. Individuals mainly confuse intelligence and awareness, notably in areas like Silicon Valley, which is understandable, when you consider that in humans, they go collectively. I mean, intelligence clearly is the capacity to clear up issues. Realization is the capability to think matters, to think joy and disappointment and boredom and suffering etc.In Homo sapiens and all other mammals as well — it is no longer detailed to people — in all mammals and birds and any other animals, intelligence and awareness go together. We ordinarily remedy problems by way of feeling matters. So we are likely to confuse them. But they’re distinctive things. What’s taking place today in locations like Silicon Valley is that we’re creating artificial intelligence but not synthetic attention. There has been an robust progress in pc intelligence over the final 50 years, and exactly zero development in laptop consciousness, and there is not any indication that computers are going to end up aware anytime soon. So to start with, if there is some cosmic position for consciousness, it’s not specified to Homo sapiens.Cows are conscious, pigs are conscious, chimpanzees are conscious, chickens are aware, so if we go that approach, to begin with, we need to increase our horizons and do not forget very obviously we are not the only sentient beings on the planet, and when it comes to sentience — in the case of intelligence, there may be excellent motive to think we are probably the most intelligent of the entire bunch. However in the case of sentience, to assert that people are more sentient than whales, or more sentient than baboons or extra sentient than cats, I see no evidence for that. So first step is, you go in that path, expand. After which the 2d query of what is it for, i’d reverse it and i would say that i do not consider sentience is for something. I think we do not need to in finding our position within the universe. The particularly important factor is to liberate ourselves from suffering. What characterizes sentient beings unlike robots, to stones, to something, is that sentient beings endure, can suffer, and what they will have to focus on is just not finding their position in some mysterious cosmic drama. They must center of attention on working out what suffering is, what causes it and how to be liberated from it.CA: i know this is a huge trouble for you, and that was once very eloquent. We’ll have a blizzard of questions from the audience right here, and perhaps from fb as well, and probably some comments as good. So let’s go speedy. There is one right right here. Preserve your hands held up at the back if you need the mic, and we’ll get it back to you. Question: to your work, you speak loads about the fictional stories that we be given as truth, and we reside our lives by means of it. As an individual, figuring out that, how does it have an impact on the studies that you just decide on to reside your existence, and do you confuse them with the reality, like several of us? YNH: I try to not. I imply, for me, perhaps the essential query, each as a scientist and as a person, is how you can tell the difference between fiction and fact, due to the fact truth is there. I am not saying that the whole thing is fiction. It can be just very elaborate for human beings to tell the difference between fiction and reality, and it has emerge as increasingly problematic as historical past improved, on account that the fictions that we now have created — countries and gods and cash and enterprises — they now manage the world.So simply to even believe, "Oh, that is just all fictional entities that we now have created," may be very complex. But truth is there. For me the great … There are a number of exams to tell the change between fiction and truth. The easiest one, the best person who i can say briefly, is the test of suffering. If it may undergo, it is actual. If it cannot undergo, it’s not real. A nation can’t undergo. That is very, very clear. Although a nation loses a war, we are saying, "Germany suffered a defeat within the First World warfare," it’s a metaphor.Germany are not able to endure. Germany has no mind. Germany has no attention. Germans can suffer, yes, but Germany cannot. In a similar fashion, when a bank goes bust, the financial institution cannot undergo. When the buck loses its price, the buck does not suffer. Folks can suffer. Animals can endure. That is real. So i might start, if you happen to rather wish to see truth, i’d go via the door of struggling. If you can fairly appreciate what struggling is, this offers you additionally the important thing to realise what fact is. CA: there is a fb question here that connects to this, from any individual world wide in a language that I can not learn. YNH: Oh, it is Hebrew. CA: Hebrew. There you go. (Laughter) are you able to learn the title? YNH: Or Lauterbach Goren.CA: well, thanks for writing in. The query is: "Is the post-truth technology relatively a brand-new generation, or simply a further climax or second in a under no circumstances-ending development? YNH: personally, i don’t join with this idea of put up-truth. My general response as a historian is: If that is the generation of publish-fact, when the hell was once the technology of fact? CA: correct. (Laughter) YNH: was it the 1980s, the Nineteen Fifties, the middle ages? I imply, we have at all times lived in an generation, in a technique, of post-actuality. CA: however i would chase away on that, for the reason that I believe what individuals are talking about is that there was once a world where you had fewer journalistic retailers, where there were traditions, that things were reality-checked.It used to be included into the charter of these organizations that the reality mattered. So if you believe in a reality, then what you write is information. There was a belief that that know-how must hook up with reality in a real approach, and for those who wrote a headline, it was a major, earnest try to mirror whatever that had absolutely happened. And persons did not continuously get it proper. However I consider the trouble now’s you will have bought a technological process that is totally robust that, for a while at least, massively amplified whatever without a awareness paid to whether it related to reality, simplest to whether it linked to clicks and concentration, and that that was once arguably toxic.That is an inexpensive quandary, is not it? YNH: Yeah, it’s. I imply, the technological know-how alterations, and it can be now easier to disseminate each reality and fiction and falsehood. It goes both ways. It’s also a lot simpler, though, to spread the reality than it used to be ever before. But i do not consider there may be anything just about new about this disseminating fictions and mistakes. There may be nothing that — I have no idea — Joseph Goebbels, failed to know about all this notion of fake news and post-actuality.He famously said that if you repeat a lie most likely adequate, men and women will believe it can be the truth, and the greater the lie, the easier, considering folks will not even suppose that whatever so big could be a lie. I think that fake information has been with us for countless numbers of years. Just suppose of the Bible. (Laughter) CA: however there’s a drawback that the fake news is related to tyrannical regimes, and when you see an uprise in fake news that may be a canary within the coal mine that there may be dark times coming. YNH: Yeah. I mean, the intentional use of fake news is a demanding signal. But i’m not announcing that it’s now not bad, i am simply pronouncing that it can be not new. CA: there may be quite a few interest on fb on this question about global governance versus nationalism. Question right here from Phil Dennis: "How can we get men and women, governments, to relinquish vigor? Is that — is that — sincerely, the textual content is so enormous I can’t read the entire query.However is that a necessity? Is it going to take war to get there? Sorry Phil — I mangled your question, but I blame the text proper right here. YNH: One option that some folks talk about is that handiest a catastrophe can shake humankind and open the trail to a real method of global governance, and they say that we can’t do it earlier than the catastrophe, but we have got to start laying the foundations so that when the catastrophe strikes, we are able to react rapidly. But people will just no longer have the incentive to do this type of factor earlier than the disaster strikes. A further thing that i might emphasize is that anyone who’s quite enthusiastic about international governance will have to perpetually make it very, very clear that it would not substitute or abolish local identities and communities, that it will have to come each as — It will have to be part of a single package.CA: I wish to hear extra on this, since the very words "global governance" are almost the epitome of evil in the mind-set of quite a few folks on the alt-proper right now. It simply appears frightening, far flung, distant, and it has allow them to down, and so globalists, global governance — no, go away! And lots of view the election as the perfect poke within the eye to any individual who believes in that. So how do we alter the narrative so that it doesn’t appear so frightening and faraway? Construct more on this thought of it being compatible with nearby identity, nearby communities. YNH: well, I think once more we must particularly with the biological realities of Homo sapiens. And biology tells us two matters about Homo sapiens that are very vital to this trouble: initially, that we’re completely based on the ecological approach round us, and that today we’re speaking a few world process.You are not able to get away that. And whilst, biology tells us about Homo sapiens that we are social animals, however that we’re social on a very, very local level. It can be only a easy truth of humanity that we can not have intimate familiarity with more than about one hundred fifty members. The scale of the natural staff, the usual neighborhood of Homo sapiens, shouldn’t be more than one hundred fifty contributors, and the whole thing past that is particularly headquartered on all types of imaginary reviews and huge-scale institutions, and i consider that we can have the ability, again, headquartered on a biological working out of our species, to weave the 2 collectively and to comprehend that today in the 21st century, we want both the global degree and the regional group.And i would go even further than that and say that it begins with the physique itself. The sentiments that folks in these days have of alienation and loneliness and now not discovering their location on the planet, i’d consider that the chief trouble is not international capitalism. The chief difficulty is that over the last hundred years, people have been fitting disembodied, have been distancing themselves from their physique. As a hunter-gatherer or whilst a peasant, to outlive, you must be always in touch along with your body and with your senses, every second.If you go to the woodland to look for mushrooms and you don’t pay attention to what you hear, to what you odor, to what you style, you are lifeless. So you need to be very related. Within the last hundred years, persons are dropping their ability to be in touch with their body and their senses, to listen to, to scent, to feel. Increasingly awareness goes to screens, to what’s happening somewhere else, any other time. This, I consider, is the deep purpose for the feelings of alienation and loneliness and many others, and as a consequence part of the solution is not to bring again some mass nationalism, but additionally reconnect with our own our bodies, and in case you are back in contact with your physique, you are going to believe rather more at home on this planet also. CA: good, relying on how matters go, we may all be back in the forest soon. We will have a further question in the room and one other on fb. Ama Adi-Dako: hi there. I am from Ghana, West Africa, and my question is: i ponder how do you present and justify the concept of worldwide governance to nations which have been traditionally disenfranchised by way of the effects of globalization, and likewise, if we’re speaking about global governance, it sounds to me like it’s going to surely come from a very Westernized thought of what the "world" is supposed to appear like.So how will we reward and justify that idea of worldwide versus absolutely nationalist to people in countries like Ghana and Nigeria and Togo and other nations like that? YNH: i’d begin through announcing that historical past is incredibly unfair, and that we should comprehend that. A few of the international locations that suffered most from the final 200 years of globalization and imperialism and industrialization are exactly the international locations which might be also definitely to undergo most from the following wave.And we must be very, very clear about that. If we would not have a global governance, and if we endure from local weather alternate, from technological disruptions, the worst suffering is probably not in the united states. The worst struggling shall be in Ghana, can be in Sudan, shall be in Syria, shall be in Bangladesh, shall be in those locations. So I consider these nations have a good better incentive to do whatever about the next wave of disruption, whether it can be ecological or whether it’s technological. Once more, in the event you think about technological disruption, so if AI and 3D printers and robots will take the jobs from billions of persons, I fear some distance much less about the Swedes than about the humans in Ghana or in Bangladesh. And accordingly, considering the fact that historical past is so unfair and the outcome of a calamity might not be shared equally between each person, as usual, the rich will likely be equipped to get far from the worst consequences of local weather trade in a technique that the terrible will not be equipped to.CA: And here’s a excellent query from Cameron Taylor on fb: "at the finish of ‘Sapiens,’" you stated we will have to be asking the query, ‘What will we want to want?’ good, what do you consider we must wish to need?" YNH: I suppose we should want to wish to comprehend the reality, to fully grasp truth. Customarily what we wish is to change reality, to suit it to our own wants, to our possess needs, and that i think we should first wish to recognize it. When you appear on the lengthy-time period trajectory of historical past, what you see is that for 1000s of years we people were gaining manage of the arena outside us and looking to form it to fit our possess wants. And now we have received manage of the other animals, of the rivers, of the forests, and reshaped them absolutely, inflicting an ecological destruction without making ourselves satisfied.So your next step is we flip our gaze inwards, and we say ok, getting manage of the sector outside us did not really make us convinced. Let’s now try to attain manage of the sector inside of us. That is the quite significant project of science and science and enterprise within the 21st century — to check out and attain control of the arena inside of us, to be taught the right way to engineer and produce bodies and brains and minds. These are prone to be the primary merchandise of the 21st century economic climate. When folks feel about the future, very frequently they think in phrases, "Oh, I need to attain manage of my physique and of my mind." and i believe that is very dangerous. If now we have discovered whatever from our prior history, it can be that yes, we obtain the power to control, however for the reason that we didn’t rather have an understanding of the complexity of the ecological process, we are actually facing an ecological meltdown.And if we now attempt to reengineer the world inside us without particularly working out it, chiefly without figuring out the complexity of our intellectual process, we could cause a kind of interior ecological disaster, and we will face a type of intellectual meltdown inside of us. CA: hanging all of the portions together here — the current politics, the approaching technology, considerations like the one you could have just outlined — I imply, it looks as if you yourself are in fairly a bleak position when you consider in regards to the future. You are lovely concerned about it.Is that proper? And if there was one intent for hope, how would you state that? YNH: I focal point on probably the most harmful potentialities partly on account that that is like my job or accountability as a historian or social critic. I mean, the enterprise focuses as a rule on the optimistic sides, so it’s the job of historians and philosophers and sociologists to highlight the more unsafe abilities of all these new applied sciences. I do not think any of that’s inevitable. Technological know-how is not ever deterministic. You need to use the identical technological know-how to create very distinct forms of societies. In the event you seem at the 20th century, so, the applied sciences of the economic Revolution, the trains and electricity and all that could be used to create a communist dictatorship or a fascist regime or a liberal democracy. The trains did not tell you what to do with them. In a similar way, now, artificial intelligence and bioengineering and all of that — they don’t predetermine a single end result. Humanity can stand up to the assignment, and the excellent illustration we’ve of humanity rising up to the assignment of a brand new technological know-how is nuclear weapons. In the late Nineteen Forties, ’50s, many persons had been satisfied that eventually the bloodless struggle will end in a nuclear disaster, destroying human civilization.And this didn’t occur. Correctly, nuclear weapons brought on humans all over the world to change the way that they manipulate worldwide politics to lower violence. And many countries truly took out struggle from their political toolkit. They not tried to pursue their pursuits with war. Not all nations have executed so, but many countries have. And this is probably the main reason why international violence declined dramatically considering the fact that 1945, and in these days, as I said, more men and women commit suicide than are killed in warfare.So this, I feel, gives us a just right instance that even the most horrifying science, people can get up to the mission and genuinely some good can come out of it. The crisis is, we have little or no margin for error. If we don’t get it correct, we might now not have a second option to take a look at once more. CA: that is an extraordinarily strong word, on which I feel we must draw this to a conclusion. Before I wrap up, I simply want to say one factor to humans right here and to the worldwide TED neighborhood observing on-line, any individual observing on-line: help us with these dialogues.If you consider, like we do, that we ought to in finding a different variety of conversation, now more than ever, support us do it. Reach out to different humans, attempt to have conversations with individuals you disagree with, comprehend them, pull the portions together, and aid us determine methods to take these conversations ahead a good way to make an actual contribution to what’s happening on the planet correct now. I believe all people feels more alive, extra concerned, more engaged with the politics of the second. The stakes do look really excessive, so support us respond to it in a shrewd, sensible means. Yuval Harari, thanks. (Applause) .

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batterymonster2021 · 6 years ago

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Nationalism vs. globalism: the new political divide | Yuval Noah Harari

New Post has been published on https://hititem.kr/nationalism-vs-globalism-the-new-political-divide-yuval-noah-harari/

Nationalism vs. globalism: the new political divide | Yuval Noah Harari

#Chris Anderson #division #Global issues #globalism #Government #History #Leadership #nationalism #TED Dialogues #ted talk #ted talks #Yuval Noah Harari

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marissamartinart · 6 years ago

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Astrology versus Religion

Jesus is a Capricorn

From the moment I came out of my mother’s womb on March 9th, 2001, I have been a Pisces. For those who aren’t educated in astrology, which is claimed to be pseudoscience, your birth date assigns you one of 12 signs based on the movements and relative positions of celestial objects during that day. In simple terms, our emotions, human affairs, and terrestrial events are all determined to be some specific way based on your sign, what planet is moving in or out of retrograde, and when our sun is in a certain constellation.

Each sign has different traits and characteristics in which describe who you are as a person. I, as a Pisces, the last sign of the zodiac (which I’m not entirely sure why--it’s truly the best sign) have read countless articles and astrological research reports that explain me, and they’re all accurate; Pisces have very open minds and are able to identify with all types of people, as they are undeniably caring and accepting; we are touched and feel sincerely for those who have been hurt-- our compassion runs deep; but while we Pisces are understanding, we are often misunderstood which results in a great amount of time spent being discontent and looking for someone to understand our uniquely wired, sensitive minds; this many times results in us almost glamorizing our own suffering and seeing it as something beautiful when it really isn’t. Yet, the positive from this is that we utilize our imagination to create art or poetry that stems from our depressive behaviors. Well, either that or we end up drifting into our own dream world to escape the current unpleasant state of our lives until we snap out of it with a positive energy (we are resilient, but it’s a disgusting, endless cycle). We tend to be late to appointments, are driven yet space out constantly, and are not known to be the business type but rather are drawn to the creative spectrum. If you’re not a Pisces, all of this information may have been a bore and completely irrelevant to your life, but if you are a Pisces, this information is shocking. It is literally all true, for me at least. Every inch and detail of Pisces reports fit the puzzle of my personality perfectly, unlike any other sign does.

So, what does this mean? Does the day I was born basically determine who I am as a person and how I act towards others in the world? If you’re a believer in astrology, yes that is exactly what it means; but, a large amount of the population leans towards the idea that astrology is, in simple terms, bullshit. According to our dear friend Wikipedia, “Astrology has been rejected by the scientific community as having no explanatory power for describing the universe.” Since astrology is entirely based on the faith you have in the movements of what is above us and in our galaxy rather than detailed explanations and data, it is not real but instead an interesting idea and an irrelevant horoscope in the daily newspaper. This is alarming and frustrating to me; some refuse to believe that movements and gravitational pulls of celestial bodies above us have any effect on who we are, but they live by a book that talks about a guy who created the Heavens and the Earth and essentially made us who we are and gifted us with a predetermined fate.

Generally, I’m not the person to discuss religion, but at this point it is necessary. There are countless religions in the world, all hailing to different versions of a higher power or God by following the rules which they have set in place. Countless people literally dedicate their lives to following their religion and following each guideline that comes with it. With the most prominent religion in my life being Christian, many questions arise for me: what makes the statements, stories, and guidelines in the Christian Bible more believable and reliable than the others? If we all believe that our own religion is the one that is supposed to be followed, as it explains how we came about and how we are supposed to live, then how are we ever supposed to know which is the real, actual story of how we’re meant to be? We can never truly be certain which (if any) God or book or belief is real, but we continue to believe due to faith. There is minimal evidence, but we hold these stories in our heart and believe there is a higher power above that controls us and indicates what our fate in life is, even though we can’t see it. This is where an issue begins to drill my mind: why are people so willing and inclined to believe a book that talks of a higher power who created our Earth, gives us reason of being, and now watches us from a Heavenly place but decide that the idea of astrology, and the movements of our Earth in correspondence with the Sun and stars having an everlasting effect on our emotions/who we are as people, is nonsensical?

Listen to this: the gravitational pull from our moon (and a small amount from our sun) determines whether our ocean's tides are high or low. The moon pulls water towards it, and although we can’t see it, we know gravity is working on our Earth. On December 1st, 2018, Mercury is going to enter into the constellation of Scorpio; the result: communications and relationships becoming more obsessive and intense--we begin favoring deep conversations. Then, on December 6th, 2018, all communications will balance and go back to normal. The gravitational pull on Earth that alters from Mercury orbiting the sun in retrospect to our orbit has an effect on our lives. Furthermore, if there is actual evidence that the gravity in outer space and the placement of celestial bodies does have an impact on Earth, why is it so absurd to believe that they have an impact on our behaviors and well being? If there is a God, and He has an overall say on what our fate is, what we look like, and how our lives play out, what makes the idea of astrology so ridiculous and silly to people?

I don’t speak for all of humanity, but I do think that most people see death and afterlife as a terrifying thing--hence why this thing, called religion, was created in order to comfort us and help us cope with the fact that we’re all going to end up dying. Religion insists that if we follow the path that our higher power wants us to, then at the end of our lives, we will rest peacefully in whatever state we believe in. There will be eternal life, calmness, and all your loved ones are near you for a never-ending wonderful afterlife. This is comforting--it reassures humans that there is a reason for us to be here; we shouldn’t fear death, but we should embrace life and use our time here to benefit others while following God. Religion is a coping mechanism, and that is why so many people drink the Kool-aid. Astrology really doesn’t have any long-lasting benefits other than it is super infatuating and allows you to predict how your future events are going to go. It doesn’t help you get into Heaven, it doesn’t give you a basis on how you should live your life, and it doesn’t give you prayers or strength to get through the low points in your life; this is why we don’t believe it. If there is no actual benefit, and there is no actual evidence or point in believing, we will disregard it. If there is an enormous benefit, but little to no factual evidence, we will still push ourselves to believe it in an attempt to have positive outcomes.

I don’t mean to rain on any religion-fanatics parade, but this is something extremely odd and interesting to think about: both religion and astrology deal with unexplainable identities affecting our lives in different ways, but the majority of people believe one with an end goal and not the other. For all we know, neither could be true, but if they are, I would see it as simply amazing. And if they are both real, and if Jesus was born on December 25th, who knows what year, then he was a Capricorn, meaning he was/is wise, intelligent, and helpful.

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cubaverdad · 8 years ago

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Weakness, Fear And Inability Erode The Cuban Government

Weakness, Fear And Inability Erode The Cuban Government / 14ymedio, Pedro Campos 14ymedio, Pedro Campos, Miami, 23 February 2017 — The recent "diplomatic" action by the Cuban Government to try to prevent the presence of foreign personalities in a private event in Havana to receive a symbolic prize bearing the name of the late regime opponent Oswaldo Payá, denotes the weakness, fear and incapacity that characterize its actions since the visit of Barack Obama to Cuba and the subsequent death of Fidel Castro. According to the declaration of the Ministry of Foreign Affairs (MINREX) in the newspaper Granma, the plan was to mount an open and serious provocation against the Cuban government in Havana, generate internal instability, damage the international image of the country and, at the same time, affect the good progress of Cuba's diplomatic relations with other states. According to MINREX, Almagro himself and some other right-wing individuals had the connivance and support of other organizations with thick anti-Cuban credentials, such as the Democracy and Community Center, the Center for the Opening and Development of Latin America (CADAL), the Inter-American Institute for Democracy, and a person they call a CIA terrorist and agent, Carlos Alberto Montaner. In addition, says MINREX, since 2015 there has been a link between these groups and the National Foundation for Democracy in the United States (NED), which receives funding from the US government to implement its subversive programs against Cuba. The dictatorship of the proletariat, which prevailed in Cuba 57 years ago, has thus invented an "anti-Cuban" (against Cuba or against themselves?), "imperialist", "counterrevolutionary" and "CIA" hoax behind what could have been a small and simple limited ceremony; in short, if they had been allowed to hold it without the presence of foreign guests it would have served the Government to improve its image with respect to the rights of Cubans as citizens and shown some tolerance. Their response to this assessment is given by the MINREX note: "Perhaps some misjudged and thought that Cuba would sacrifice its essence to appearances," as if appearances are not an example of essence. It is the ignorance of the dialectic relationship between form and content. But in short, not one step back. According to MINREX the military state is in danger from this provocation, without arms, without masses, without leaders who enjoy wide support among Cubans on the island. We cannot give ground to the "counterrevolution," — they say — as if it were not precisely the defenders of the indefensible regime themselves who prevented the revolutionary changes that would lead us to prosperous, democratic Cuba, free of authoritarian hegemonies, with all and for the good of all. It is weakness, fear and incapacity that led the government to put its repressive character on full display and to miss the opportunity to have been hospitable to the Secretary General of the Organization of American States and to have discussed with him the conditions for possible ties to that Inter-American body. If they were a little bit capable they could have "stolen the show," but we already know that in Cuba 'counterintelligence' dominates in its broadest sense. The organizations and individuals who prepared the event have a vision different from the government's on the ways in which politics and the economy should be conducted in Cuba and, of course, it was an opportune moment to promote the positions of change previously promoted by the Leader of the Christian Liberation Movement, Oswaldo Payá, who died in circumstances demanding further explanation. But if something like this can destabilize the regime, it should do the same! The government's actions provoked exactly what it was trying to avoid, creating more interest among Cubans and international opinion in the Varela Project and in how Oswaldo Paya died, a man who might not have been to the liking of the government and other cities, but who lived on the island, worked there and from from within promoted a peaceful and democratic change of the system, with all his rights as a Cuban citizen. Something to respect. The Cuban government's action, vitiated by extremism, Manichaeism, intolerance and repression, favored what the organizers of the event ultimately wanted to demonstrate: the absence of space in Cuba for different thinking, the existence of a tyrannical regime that impedes freedom of expression and association, and that it intends to continue to govern based on jails, police and repressive security agents. The repression of the opposition, socialist dissent and different thinking, pressures against the self-employed, the stagnation of the reforms proposed by the Congress of the Communist Party of Cuba itself, the voluntary efforts to try to control the widespread corruption generated by statist wage system, in short, everything that is being done by the senior bureaucratic hierarchy is generating chaos that undermines and will burst the system from within from ignorance of the laws of economic-social development. They don't know where they stand! Don't try to put the blame on others later. This service against a "socialism" that has never existed will perhaps be the best historical legacy left to us by these 60 years of voluntarism, populism and authoritarianism of Fidel Castro communism, such that the most retrograde forces of international reaction will eternally thank the "Cuban leadership." Source: Weakness, Fear And Inability Erode The Cuban Government / 14ymedio, Pedro Campos – Translating Cuba - http://ift.tt/2lrz4sv via Blogger http://ift.tt/2lgRrzA

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batterymonster2021 · 6 years ago

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Nationalism vs. globalism: the new political divide | Yuval Noah Harari

New Post has been published on https://hititem.kr/nationalism-vs-globalism-the-new-political-divide-yuval-noah-harari/

Nationalism vs. globalism: the new political divide | Yuval Noah Harari

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batterymonster2021 · 6 years ago

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Nationalism vs. globalism: the new political divide | Yuval Noah Harari

New Post has been published on https://hititem.kr/nationalism-vs-globalism-the-new-political-divide-yuval-noah-harari/

Nationalism vs. globalism: the new political divide | Yuval Noah Harari

#Chris Anderson #division #Global issues #globalism #Government #History #Leadership #nationalism #TED Dialogues #ted talk #ted talks #Yuval Noah Harari

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airoasis · 6 years ago

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Nationalism vs. globalism: the new political divide | Yuval Noah Harari

New Post has been published on https://hititem.kr/nationalism-vs-globalism-the-new-political-divide-yuval-noah-harari/

Nationalism vs. globalism: the new political divide | Yuval Noah Harari

#Chris Anderson #division #Global issues #globalism #Government #History #Leadership #nationalism #TED Dialogues #ted talk #ted talks #Yuval Noah Harari

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