Axiomatizing Relativistic Dynamics without Conservation Postulates

A part of relativistic dynamics is axiomatized by simple and purely geometrical axioms formulated within first-order logic. A geometrical proof of the formula connecting relativistic and rest masses of bodies is presented, leading up to a geometric explanation of Einstein’s famous E = mc ². The connection of our geometrical axioms and the usual axioms on the conservation of mass, momentum and four-momentum is also investigated.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

Hierarchical forms processing in adults and children

Two experiments examined child and adult processing of hierarchical stimuli composed of geometric forms. Adults (ages 18-23 years) and children (ages 7-10 years) performed a forced-choice task gauging similarity between visual stimuli consisting of large geometric objects (global level) composed of small geometric objects (local level). The stimuli spatial arrangement was manipulated to assess child and adult reaction times and predisposition toward local or global form categorization under two distinct trial conditions, with varied density of the local forms comprising the global forms. In Experiment 1, children and adults were presented with common, simple geometric shape hierarchical forms composed of ovals and rectangles. In Experiment 2, adults were presented with hierarchical forms composed of the simple geometric shapes, ovals and rectangles, and additional novel complex geometric shapes, “posts” and “arches.” Results show a clear increase of global processing bias across the age ranges of the individuals in the study, with children at 10 years performing similarly to adults on the simple stimuli. In addition, adults presented with the novel complex geometric shapes showed a significant reduction in global processing bias, indicating that form novelty and complexity lead to additional attention to local features in categorization tasks.     

The global non-entropic arrow of time: from global geometrical asymmetry to local energy flow

Since the nineteenth century, the problem of the arrow of time has been traditionally analyzed in terms of entropy by relating the direction past-to-future to the gradient of the entropy function of the universe. In this paper, we reject this traditional perspective and argue for a global and non-entropic approach to the problem, according to which the arrow of time can be defined in terms of the geometrical properties of spacetime. In particular, we show how the global non-entropic arrow can be transferred to the local level, where it takes the form of a non-spacelike local energy flow that provides the criterion for breaking the symmetry resulting from time-reversal invariant local laws.     

DIVINE AGENCY AND THE PRINCIPLE OF THE CONSERVATION OF ENERGY

Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken.     

Towards a structural concept of agonism

The model presented attempts to describe the agonistic situation from the point of view of the individual, taking psychological, ecological, and ethological factors that can influence behavioral expression into account. The animal is considered as consisting of an “ego” and “soma,” these being conceptualized as concentric circles surrounding the gene carrier itself. The hierarchy of responses present to protect the gene carrier together with their motivatory causal factors and their energy expenditures are described and agonism considered as a means by which optimal inclusive fitness can be attained.     

领导幽默风格对团队内部学习的影响

采用幽默风格量表（HSQ）、领导成员交换量表（LMX-16）和团队内部学习问卷,以325名事业单位员工为调查对象,研究了领导幽默风格和团队内部学习、领导成员交换的关系。结果发现：（1）亲和型领导幽默和自强型领导幽默正向影响团队内部学习,嘲讽型领导幽默和自贬型领导幽默负向影响团队内部学习。（2）亲和型领导幽默和嘲讽型领导幽默对团队内部学习的影响完全通过领导成员交换起作用,自强型领导幽默对团队内部学习的影响部分通过领导成员交换起作用。（3）自强型领导幽默与嘲讽型领导幽默通过领导成员交换对团队内部学习的影响都大于亲和型领导幽默;自强型领导幽默对团队内部学习的直接效应大于自贬型领导幽默。     

Transference, the transcendent function, and transcendence

People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it.     

The Impossibility of Local Skepticism

According to global skepticism, we know nothing. According to local skepticism, we know nothing in some particular area or domain of discourse. Unlike their global counterparts, local skeptics think they can contain our invincible ignorance within limited bounds. I argue that they are mistaken. Local skepticism, particularly the kinds that most often get defended, cannot stay local: if there are domains whose truths we cannot know, then there must be claims outside those domains that we cannot know even if they are true. My argument focuses on one popular form of local skepticism, ethical skepticism, but I believe that the argument generalizes to cover other forms as well.

When Effort Is Enjoyed: Two Studies of Intrinsic Motivation for Personally Salient Activities

Distinctions between two philosophical conceptions of happiness, hedonism and eudaimonism, were applied to the study of intrinsic motivation. Modified versions of the Personally Expressive Activities Questionnaire (PEAQ) were used in two studies to contrast activities, all of which were enjoyed, but which differed in the level of effort involved. In Study 1, 173 college students were free to choose any type of activity that met the selection criteria. In Study 2, the activities chosen by 95 undergraduates were limited to activities associated with a particular leisure time or hobby activity in which the respondents engaged on a regular basis. Consistent results across the two studies indicate that High Effort–Liked activities, in comparison to Low Effort–Liked activities, were associated with greater interest, flow, and feelings of personal expressiveness, greater perceived competence, and higher scores for both self-realization values and importance. These differences are discussed for their implications for the conceptual understanding of intrinsic motivation.