The emergence of COVID-19 has made it ever more onerous for the world economy to rethink the way things are done and to be done. The need and almost compulsory way of services being catered for will never have been made so practically obvious without the influence of a pandemic like COVID-19. The world at some point in time was almost brought to a standstill, with services pertaining to supply-chain deliverables, education / professional development and many more almost brought to (...) a halt. This paper has the platform for critically assessing the pathway SSA economies (SSA) should follow, notably creativity in new technologies, while adopting a stance on ISI approach in order to reduce its reliance on the importation of essential commodities, which seem to have been a worrying concern throughout the crisis of COVID-19. Suggestions for SSA economies to embrace the notion of creative destruction is the focal point in this paper for the realization of growth and development, while at the same time harnessing the power of human integrity to champion competitive innovation. (shrink)

In the present essay, I trace the way in which Derrida engages the theme of the destruction of philosophy in his reading of Heidegger’s work in the 1964-65 seminar, Heidegger: The Question of Being and History. Specifically, I focus on a close reading of the first three sessions in order to show the way in which the theme of the destruction of philosophy appears in relation to the posing of three questions, namely, the questions of being, history, and (...) metaphor. In all three sessions, I will show that the questions of being, history, and metaphor allow Heidegger, according to Derrida, to brush against the very limits of philosophy. However, Derrida’s own interpretation reveals an interesting emphasis on the destruction of philosophy that, while definitely inspired by Heidegger, slightly begins to go beyond him. For this reason, I will turn to his more critical appraisal of Heidegger’s trajectory in the final two sessions. In so doing, I claim that Derrida’s positions in these final sessions will show a critical distance vis-à-vis Heidegger that will foreshadow the very question that will remain decisive throughout his nearly 40 year engagement with Heidegger’s work, namely, the question of difference. (shrink)

In the scientific communities most criticisms are constructive, while they are destructive in the humanistic circles. Indeed, scientists circulate their drafts among colleagues and students, hoping to elicit their comments and suggestions before submitting their work to publication. In contrast, philosophers and political thinkers attack their rivals, without sparing arguments ad hominem or even insults. The reason for this difference is that scientists are after the truth, whereas most humanists fight for more or less noble causes, from swelling their own (...) curricula to joining crusades for or against rationality, realism, justice, or what have you. (shrink)

This section examines the assumptions underlying mutualassured destruction (MAD) considered as both a state of the world and a nuclear security posture, the theoretical defence of MAD as a strategic doctrine, strategic developments in the 1970s, and arguments critics made to challenge MAD. A second section introduces the rise of the nuclear warfighting school that opposes the nuclear revolution and MAD, and supports the need to prepare to fight and win a nuclear war as fundamental to maintaining the credibility (...) of nuclear deterrence. (shrink)

Hate is commonly understood as an emotion, but its real danger is structural. Hate collapses the dimensionality through which another person is interpreted, reducing a complex relational agent to a single fixed meaning. This collapse eliminates the conditions for recognition: the other is no longer encountered as an origin of orientation but as an object onto which significance is imposed. The destructive power of hate lies in this narrowing of the interpretive field. It distorts perception, removes ambiguity, and prevents the (...) possibility of alternative interpretations. At the same time, hate reshapes the hater by binding their agency to a reactive trajectory, diminishing their own freedom and generativity. This paper argues that hate is destructive not because of its intensity but because of the structural distortions it creates. By erasing dimensionality, hate undermines the relational space in which negotiation, repair, and moral life are possible. Understanding hate as a structural collapse rather than a psychological state clarifies both its dangers and the conditions required to resist it. (shrink)

The spectre of global environmental destruction is before us, the legacy of the expansion and domination of the world by European civilization. Not even the threat to the continued existence of humanity is enough to move the members of this civilization to alter its trajectory. And Marxism, which had held out the possibility of creating a new social order, has been swept from the historical stage by the failure of Eastern European communism. Nihilism Inc. is an attempt to overcome (...) this crisis. Examining the relationship between metaphysical assumptions, ideas, social practices, institutions and economic processes in the formation and evolution of European civilization, it offers a genealogy of its current nihilism. The theory and practice of Marxism are analysed to show why the Soviet Union proved even more environmentally destructive and even less responsive to the environmental crisis than the West. These analyses reveal the need for a radical cultural transformation, a transformation which can only be effected on the foundation of a new metaphysics. The final part of this work offers the required metaphysics, clearing the way for the creation of an environmentally sustainable civilization. (shrink)

This paper develops the concept of autonegation as the destruction of supersymmetry within the framework of Meta-Monism ontology. Unlike Hegelian “negation of negation,” autonegation is not a logical move, but a primordial ontological act in which chaos denies its own identity. Chaos is interpreted as absolute negativity: not a substance with attributes, but negativity itself, eternally negating itself. This act generates duality, relations, time, and dissipation. The argument unfolds in six steps: (1) chaos as supersymmetry (absolute selfidentity), (2) autonegation (...) as its destruction, (3) duality (Being/Non-Being), (4) emergence of relations (AND/OR), (5) time as the scene of differentiation, and (6) dissipation as the tendency toward equilibrium. The paper situates this ontological model in dialogue with physics (symmetry breaking in supersymmetry, entropy, Seiberg–Witten theory), philosophy (Nagarjuna, Hegel, Schelling, Kant), and phenomenology of consciousness. Its unique contribution is the consistent assertion of negativity as the fundamental principle of reality. It offers not only an ontological explanation of the emergence of order from chaos, but also an ethical orientation: creativity as conscious selfnegation, the destruction of obsolete forms to allow the birth of new ones. (shrink)

The most common argument against negative utilitarianism is the world destruction argument, according to which negative utilitarianism implies that if someone could kill everyone or destroy the world, it would be her duty to do so. Those making the argument often endorse some other form of consequentialism, usually traditional utilitarianism. It has been assumed that negative utilitarianism is less plausible than such other theories partly because of the world destruction argument. So, it is thought, someone who finds theories (...) in the spirit of utilitarianism attractive should not go for negative utilitarianism, but should instead pick traditional utilitarianism or some other similar theory such as prioritarianism. I argue that this is a mistake. The world destruction argument is not a reason to reject negative utilitarianism in favour of these other forms of consequentialism, because there are similar arguments against such theories that are at least as persuasive as the world destruction argument is against negative utilitarianism. (shrink)

How about a different take on the rich and famous? First the obvious—the Harry Potter novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as all the other monkeys, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe (...) 30,000 hectares of forest to produce these trash novels and all the erosion ensuing (not trivial as its ca. 12 tons/year soil into the ocean for everyone on earth or maybe 100 tons per American, and so about 5000 tons/year for Rowling’s books and movies and her destructive brood of 3 children). Then there is the huge amount of fuel burned and waste made to make and distribute the books and films, plastic dolls etc. She shows her lack of social responsibility by producing children rather than using her millions to encourage family planning or buy up the rain forest, and by promoting the conventional liberal stupidity of 3rd world supremacy that is destroying Britain, America, the world and her descendant’s future. Of course, she's not that different from the other 7.7 billion clueless-just noisier and more destructive. -/- It is the no free lunch problem writ large. The mob just can’t see that there is no such thing as helping one person without harming others. Rights or privileges given to new entrants into an overcrowded world can only diminish those of others. In spite of the massive ecological disasters happening in front of them everywhere everyday, they can’t pin them to the unrestrained motherhood of “the diverse”, which accounts for most of the population increase of the last century and all of that in this one. They lack some combination of intelligence, education, experience and sanity required to extrapolate the daily assaults on the resources and functioning of society to the eventual collapse of industrial civilization. Each meal, each trip by car or bus, each pair of shoes is another nail in the earth’s coffin. -/- Not only the rich and famous, but nearly any public figure at all, including virtually all teachers, are pressured to be politically correct, which in the Western Democracies, now means social democratic (diluted communist) third world supremacists working for the destruction of their own societies and their own descendants. So, those whose lack of free speech (and basic common sense), which should prohibit them from making any public statements at all, totally dominate all the media, creating the impression that the intelligent and civilized must favor democracy, diversity and equality, while the truth is that these are the problems and not the solutions, and that they themselves are the prime enemies of civilization. -/- Those who want a broader framework may see my essay ‘Suicide by Democracy’ or my book ‘Suicidal Utopian Delusions in the 21st Century- Philosophy, Human Nature and the Collapse of Civilization-Articles and Reviews 2006-2017’. -/- All of my papers and books have now been published in revised versions both in ebooks and in printed books. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) https://www.amazon.com/dp/B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B0711R5LGX . (shrink)

English- Vademecum: 77 Minor Terms for Writing Urban Places offers a set of concepts that stimulate new approaches in planning, architecture, urban design, policy and other practices of spatial development. These diverse concepts might reveal blind spots in urban discourse or bring insights from one discipline to another. The term ‘minor’ refers to the ambition to look at the local and social specificity of urban places, and to challenge established discursive frameworks by giving voice to multiple actors in the debate. (...) This publication hopes to be a fieldguide that inspires spatial professionals, researchers, students and communities to exchange knowledge, to engage with urban places and to discover and develop responsible approaches to current urban challenges. -/- Dutch – Vademecum: 77 Minor Terms for Writing Urban Places biedt een reeks concepten die nieuwe benaderingen in architectuur, stedenbouw en ruimtelijke ontwikkeling stimuleren. Deze uiteenlopende concepten kunnen blinde vlekken in het stedelijke discours onthullen of inzichten van de ene discipline naar de andere brengen. De term 'minor' verwijst naar de ambitie om naar de lokale en sociale specificiteit van stedelijke plekken te kijken en om gevestigde discursieve kaders uit te dagen, door stem te geven aan meerdere actoren in het debat. Deze publicatie is te zien als een veldgids die ruimtelijke professionals, onderzoekers, studenten en gemeenschappen inspireert om kennis uit te wisselen, over onderzoek naar stedelijke plekken, en om verantwoorde benaderingen te ontdekken en te ontwikkelen voor de hedendaagse stedelijke uitdagingen. -/- . (shrink)

This thesis focuses on a philosophical analysis of literature. The central question is: when making moral choices in a forced labor camp, what options remain? Hannah Arendt has written about the forced labor, concentration and extermination camps as the central institutions of totalitarianism, where the project of complete destruction of unwanted human beings is carried out; the end result is the removal of spontaneity and uniqueness in people. We join Arendt’s insights with those of Richard Rorty who employed the (...) concept of unmaking a person’s world in his discussion of Orwell’s 1984. A synthesis of their ideas highlights the importance of language and the freedom of narrativity for countering the elimination of spontaneity (Rorty emphasized the importance of redescription). Chapter 3 uses this synthesis for analyzing the Gulag stories of an Estonian writer, Jaan Kross. Our reading of the stories “Vürst” and “Halleluuja” outlines the concept of playfulness which employs independent redescription of the characters themselves and the situation, and upholds the inmates’ freedom of narrativity and spontaneity. This playfulness emerges in theatricality, bravura, distance from the situation and its script (the distance-keeping has a notable parallel to Rorty’s concept of irony), enacting the unexpected, and playing with risks and possibilities. (shrink)

Chez les scientifiques, la plupart des critiques sont constructives, alors qu’elles sont destructrices chez les humanistes. En effet, les scientifiques font circuler leurs brouillons entre collègues et étudiants, dans l’espoir de recueillir leurs commentaires et suggestions avant de soumettre leurs travaux à la publication. En revanche, les philosophes et les penseurs politiques attaquent leurs rivaux à coup d’arguments ad hominem et d’insultes. La raison de cette différence est que les scientifiques recherchent la vérité, alors que la plupart des humanistes se (...) battent pour des causes plus ou moins nobles, allant de la promotion de leur propre programme à la participation à des croisades pour ou contre la rationalité, le réalisme, la justice ou autre. (shrink)

In this article, I aim to provide an account of the peculiar reasons that motivate our negative reaction whenever we see musical instruments being mistreated and destroyed. Stephen Davies has suggested that this happens because we seem to treat musical instruments as we treat human beings, at least in some relevant respects. I argue in favour of a different explanation, one that is based on the nature of music as an art form. The main idea behind my account is that (...) musical instruments are not mere tools for the production of art; rather, they are involved in an essential way in artistic appreciation of music. This fact not only grounds our negative reaction to their mistreatment and destruction but also has a normative force that is lacked by the account proposed by Davies. (shrink)

Capitalism—as Marx has shown and Schumpeter has reminded us—has always promoted creative destruction practices. What in fact helps capitalism survive is the constant renewal of its products, modes of production, and needs through its own self-destructiveness. Capitalist destruction is a clearing out, a maneuver, a revaluation, and the presupposition for creation, all at once. It is a unification, the embracing of multiple and seemingly incompatible activities whose common component mainly consists in positivity: in their ability to reverse, to (...) beautify destruction and its products. Capitalism's destructiveness gains its “literal meaning” in real space—interestingly involving biological metaphors into its analysis. It then presents itself as regeneration, as a natural, organic condition, and—in its purest manifestation—as life itself. At the antipode of capitalist creative destructions stands yet again a destructive practice, negatively charged and described by an allegoric, historic, frightening name:“vandalism.”. (shrink)

It is nowadays a dominant opinion in a number of disciplines (anthropology, genetics, psychology, philosophy of science) that the taxonomy of human races does not make much biological sense. My aim is to challenge the arguments that are usually thought to invalidate the biological concept of race. I will try to show that the way “race” was defined by biologists several decades ago (by Dobzhansky and others) is in no way discredited by conceptual criticisms that are now fashionable and widely (...) regarded as cogent. These criticisms often arbitrarily burden the biological category of race with some implausible connotations, which then opens the path for a quick eliminative move. However, when properly understood, the biological notion of race proves remarkably resistant to these deconstructive attempts. Moreover, by analyzing statements of some leading contemporary scholars who support social constructivism about race, I hope to demonstrate that their eliminativist views are actually in conflict with what the best contemporary science tells us about human genetic variation. (shrink)

This paper systematically analyzes the thought structures underlying civilization-level madness and their historical catastrophic consequences. Focusing on Zhang Zai’s concept of “Establishing a Heart for Heaven and Earth” and Wang Yangming’s principle of “the Mind is Principle,” it reveals how this philosophical chain grants individual consciousness potential authority over social systems, institutions, and natural laws, forming the foundation of unconstrained subjectivism. The study further examines how Mao Zedong politicized this chain, leading to absolute power, institutional failure, and civilization-level systemic (...) class='Hi'>destruction, exemplified by the Great Leap Forward famine and the Cultural Revolution. -/- By comparing the totalitarian regimes of Hitler and Stalin, the paper demonstrates that the destructive potential of the Zhang Zai–Wang Yangming–Mao Zedong chain is more systemic and structural, reflecting the interaction between thought structures and institutional environments that produces “civilization-level madness.” The paper proposes modern societal preventive strategies, including clearly defining the boundaries of rational civilization, critically addressing the expansionist logic of philosophical chains, strengthening institutional checks and balances, and establishing multi-layered protections in education, technology, and ecological systems. -/- The study aims to reveal the fundamental role of thought structures in civilization self-destruction and provides theoretical guidance and practical warnings for preventing systemic disasters in contemporary society. -/- . (shrink)

By means of a brief Socratic dialogue, I consider the question of whether organizing involves destruction, prefaced by a poem of course.

Many of the problems we face can usefully be modeled as prisoners’ dilemmas. All the standard game-theoretic solutions to prisoners’ dilemmas lead, in the real world, to assurance games. But too often some aspects of our social interaction are as much obscured by, as illuminated by, game theory. Removing some of the epistemic constraints often accepted by game theorists will enable us to distinguish between productive and destructive prisoners’ dilemmas. Doing so is an important step in understanding the nature of (...) some of our social problems. (shrink)

Financial crises are severely destructive events. The Global Financial Crisis of 2008 sent sovereign states into a spiral of political unrest and caused millions of people to lose their homes, their jobs, their life savings, their health, and in many cases even their lives. But financial crises are not unavoidable natural events. They are the consequences of intentional human behaviour. To be more precise, they are unfortunate side-effects of everyday financial practices. If these practices are not carefully monitored and reined (...) in, they can, in words borrowed from Warren Buffet, become “weapons of mass destruction”. -/- This thesis is an attempt at an interdisciplinary investigation of financial crises. It combines arguments from normative ethics, political philosophy, economics and law in order to discuss three questions at the heart of the public debate on financial crises: “Who is responsible for bringing about financial crises?”; “What precisely is wrong with practices that contribute to the risk of financial crises?”, and “What can be done to mitigate the risk of financial crises?” -/- A few key insights offered in this thesis are as follows: First, financial crises do not emerge because of the misbehaviour and greed of a few “bad apples”, rather, they are the result of “business as usual” within financial markets. Second, there are strong reasons for states to regulate financial markets heavily in order to prevent severe harm. Third, there are few good reasons to believe that consumers can be held morally responsible for contributing to financial crises. (shrink)

This essay is a short but impacting observation of the economy of the Middle Ages in light of recent economic historians’ discoveries: not only are some conventional beliefs such as the absence of a financial and trading economy of the period discredited, but a more nuanced view of feudalism also emerges from such revelations. The new, groundbreaking work of Michael McCormick is pitted against Henri Pirenne’s classic theory; in addition, seminal works by Marc Bloch, S.R. Epstein, and lesser known work (...) by Aron Gurevich provide a more authentic view of Middle-Age economy. Finally, contrary to Marxist historiography, this essay postulates that to some extent feudalism fomented the development of capitalism. (shrink)

This paper critically examines anthropocentrism as the central issue, systematically analyzing its profound impacts on religion, war, ecology, and the overall development of civilization. Through historical case studies and modern scientific evidence, it reveals how the anthropocentric illusion has driven religious deception, war frenzy, ecological collapse, and civilizational self-destruction. Drawing on the Lao-Yang Genesis Cosmology, the study proposes “Dao Follows Nature” as the philosophical core of a new era civilization, advocating cognitive revolution, ecological symbiosis, spiritual reconstruction, and institutional innovation (...) to achieve sustainable development. The paper concludes by articulating humanity’s cosmic mission in the new era: to abandon anthropocentric illusions, integrate into cosmic order, and realize the unity of Heaven and Humanity, ensuring holistic balance across ecological, social, and spiritual dimensions. -/- Keywords: Anthropocentrism; Civilizational Self-Destruction; Religious Deception; Ecological Crisis; Dao Follows Nature; Unity of Heaven and Humanity; Cosmic Mission . (shrink)

The article demonstrates the deconstruction of predictive processes through physicalist eliminativism. The central object of analysis is the prefiguration of the best—a cognitive pathology in which a neural network assigns the status of «good» to random configurations of matter. It is argued that the category of «best» has no physical referent, and its classification as a destructive dopamine credit is substantiated. The paper proves the thermodynamic price of simulating «positive» outcomes in the deficit of a material substrate. The article records (...) the causal inevitability of a systemic failure when value attractors collide with the entropic discreteness of reality. (shrink)

The concept of Tabula Rasa, as a desire for sweeping renewal and creating a potential site for the construction of utopian dreams, is presupposition of Modern Architecture. Starting from the middle of the 19th century to the first half of the 20th century, Iranian urban and architectural history has been integrated with modernization, and western-influenced modernity. The case of Tehran as the Middle Eastern political capital is the main scene for the manifestation of modernity within it’s urban projects that was (...) associated with several changes to the social, political and spatial structure of the city. In this regard, the strategy of Tabula Rasa as a utopian blank slate upon which a new Iran could be conceived “over again” – was the dominant strategy of modernization during First Pahlavi era (1925–1941). This article explores the very concept of constructing a new image of Tehran through the processes of autocratic modernism and orientalist historicism that also influenced the discourse of national identity during First Pahlavi era. (shrink)

Contemporary human civilization is accelerating toward self-destruction at an unprecedented pace. From the perspectives of philosophy, complex systems, and civilizational diagnosis, this paper explores the deep logic behind humanity’s conscious yet relentless drive toward catastrophe. Traditional forms of ignorance have vanished; modern civilization relies on selective, functional, and collective ignorance to maintain systemic operation, rendering clarity a liability. Acceleration is not a loss of control but a rational choice embedded in competitive mechanisms, growth imperatives, and institutional structures; slowing down (...) is perceived as a greater threat. Elite rationality and technological tools act as accelerators: the most informed individuals understand the risks yet exploit the system to avoid personal consequences; technology and algorithms enhance decision-making efficiency while eroding ethical constraints and long-term foresight. Ethical frameworks and warning mechanisms increasingly fail, leaving future generations as silent victims. Ultimately, the civilizational structure itself chooses destruction. Humanity’s tragedy lies not in error or ignorance, but in the structural impossibility of any feasible path that does not conflict with existing civilizational logic. Understanding this structural self-destructive logic is essential for any profound reflection or potential intervention in contemporary society. (shrink)

Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...) in through experience. Buddhist philosophy claims that humans can find relief from suffering through a process in which the Store consciousness is transformed. Here, I argue that this Buddhist 'transformation at the base' corresponds to a loosening of the learned synaptic connections. I will argue that Buddhist meditation practices create conditions in the brain which are optimal for diminishing the strength of our conditioned perceptual and behavioural tendencies. (shrink)

Philosophers have not resisted temptation to transgress against the logic of their own conceptual structures. Self-undermining position-taking is an occupational hazard. Philosophy stands in need of conceptual therapy. The author describes three conceptions of philosophy: the narcissistic, disputatious, and therapeutic. (i) Narcissistic philosophy is hermetic, believing itself to contain all evidence that can possibly be relevant to it. Philosophy undertaken in this spirit has led to defensive, monadically isolated positions. (ii) Disputatious philosophies are fundamentally question-begging, animated by assumptions that philosophical (...) adversaries reject. (iii) The intention of therapeutic philosophy is to study philosophical positions from the standpoint of their internal consistency, or lack of it. In particular, its interest is in positions that either compel assent, because they cannot be rejected without self-referential inconsistency, or self-destruct because self-referential inconsistency cannot be avoided. The article's focus is on the latter. Several examples of self-undermining positions are drawn from the history of philosophy, exemplifying two main varieties of self-referential inconsistency: pragmatical and projective. (shrink)

当代人类文明正以前所未有的速度走向自毁。本文从哲学、复杂系统与文明诊断的视角，探讨人类明知灾难必然，却仍持续加速的深层逻辑。首先，传统意义上的无知已消失，现代文明依赖选择性、功能性与集体无知维持系统运 作，使清醒反而成为风险。其次，加速并非失控，而是在竞争机制、增长神话与制度结构下的理性选择，减速被视为更大的威胁。精英理性与技术工具在其中扮演加速器角色：理性者最清楚风险，却利用系统规避个人责任；技术 与算法强化决策效率，却削弱伦理约束与未来考量。伦理体系与警告机制逐渐失效，使未来世代成为沉默的牺牲者。最终，文明结构选择了自身毁灭，人类悲哀不仅在于错误或无知，而在于“任何可行路径都违背现有文明逻辑” 。本文提出，理解这种结构性自毁逻辑，是现代社会进行深刻反思与潜在干预的前提。 -/- Contemporary human civilization is accelerating toward self-destruction at an unprecedented pace. From the perspectives of philosophy, complex systems, and civilizational diagnosis, this paper explores the deep logic behind humanity’s conscious yet relentless drive toward catastrophe. Traditional forms of ignorance have vanished; modern civilization relies on selective, functional, and collective ignorance to maintain systemic operation, rendering clarity a liability. Acceleration is not a loss of control but a rational choice embedded in competitive mechanisms, growth imperatives, and institutional structures; (...) slowing down is perceived as a greater threat. Elite rationality and technological tools act as accelerators: the most informed individuals understand the risks yet exploit the system to avoid personal consequences; technology and algorithms enhance decision-making efficiency while eroding ethical constraints and long-term foresight. Ethical frameworks and warning mechanisms increasingly fail, leaving future generations as silent victims. Ultimately, the civilizational structure itself chooses destruction. Humanity’s tragedy lies not in error or ignorance, but in the structural impossibility of any feasible path that does not conflict with existing civilizational logic. Understanding this structural self-destructive logic is essential for any profound reflection or potential intervention in contemporary society. (shrink)

This paper analyzes the phenomenon of “intelligence divorced from wisdom” in modern high-entropy civilization from the perspective of scientific philosophical reflection. It argues that the true threat to civilization is not ignorance but highly intelligent individuals lacking wisdom and their cumulative systemic effects. In high-entropy civilizations, competition over technology, institutions, capital, and discourse rewards intelligence rather than wisdom, driving structural fragility, institutional hollowing, and systemic collapse. Through analysis of contemporary social phenomena, historical low-entropy experiments, and behavioral modeling in the film (...) Don’t Look Up, this study elucidates the operational logic of high-entropy civilization, the destructive effects of elite calculation, and the marginalization of wisdom in modern society. The research suggests that civilization can only reduce entropy and achieve sustainable development when intelligence is constrained by wisdom and aligned with natural laws. (shrink)

The article argues that the phenomenon classified as "guilt" represents high-entropy garbage and a recursive error in the functioning of a biological system. Based on physicalism, it is proven that this pattern is an act of biological sabotage, in which mechanisms of social inhibition initiate the destruction of their own protein carrier. The work substantiates that guilt does not possess intentionality and objectivity, being merely electrical noise in the limbic nodes, erroneously interpreted by the interface hallucination as a connection (...) with past states of matter. It is argued that maintaining this state leads to massive neuromediator degradation, systemic sterile inflammation, and a reduction in the calculated lifespan of the system by 10–13 years. The article proposes the elimination of the concept of "responsibility" through the recognition of the complete determinism of physical processes, which allows the system to be switched into optimal energy-saving mode — ataraxia. (shrink)

This article discusses Ibn Sīnā’s reasons for upholding the eternity of the world in his major philosophical writings and the ensuing heated debate between his detractors (al-Ghazālī, al-Shahrastānī and al-Rāzī) and supporters (al-Ṭūsī and al-Āmidī). I argue that notwithstanding the responses and surrejoinders it had elicited, Ibn Sīnā’s position on the issue is indeed coherent and irrefutable, since he distinguishes three modes of eternity, corresponding to the hierarchy of beings which he introduced, namely, (i) absolutely eternal (by virtue of itself); (...) (ii) relatively eternal (by virtue of something else); and (iii) not eternal both considered per se as well per aliud. With this distinction he evades both horns of the dilemma: either the universe is eternal or it is not eternal. On Ibn Sīnā’s account, therefore, the universe is both eternal and not eternal. It is eternal because the efficient cause that necessitates and sustains its existence is eternal, but also not eternal in view of its essential contingency. (shrink)

It is widely thought that stealing, trading and destroying cultural artifacts in time of war are inherently immoral actions, and that it is right that they be treated as war crimes, which, indeed, they currently are. But oppressive cultures have their heritage and cultural artifacts too, in the form of monuments, sites of worship, and so on; and for the oppressed, these things may be awful reminders of their subordination, and may even perpetuate it. This chapter suggests that, since cultural (...) objects can be both tools and symbols of unjust oppression, their theft and destruction ought to be seen as appropriate when this would be a means of overcoming oppression. Whatever current law may say, in these instances, it would be morally inappropriate to count such acts as war crimes. Furthermore, it is bizarre that theft and destruction of cultural property are counted as war crimes when soldiers killing each other is not (due to combatant immunity). Surely killing is worse than property destruction and theft. It is therefore argued that, where possible, it would be better for conflicts to be fought using the latter methods. Finally, the chapter responds to many objections to using theft and destruction of cultural property as a method of warfare. E.g. to the objection that such property has timeless, trans-cultural, aesthetic, historical and scientific value, it is replied that justice is a more important value; and to the objection that these practices amount to cultural genocide it is replied that unjust cultures have no right to exist unmodified. (This chapter was formerly entitled: "Culture Weaponized: A Contrarian Theory of the Sometime Appropriateness of the Destruction, Theft and Trade of Art and Cultural Artifacts in Armed Conflict." The PhilPapers archived version is a pre-penultimate version of the published version.). (shrink)

Development economist Hernando de Soto Polar has effectively advocated for property rights in the Third World, as his ideas have influenced the policies of the World Bank, International Monetary Fund and United Nations Development Programme. He envisions land titling as a means of lifting the poor out of poverty. I argue that his classical liberal interpretations of property and the good life are dangerously naive. One can see the dangers of de Soto’s imperialist and one-dimensional vision after considering the cultural (...) destruction that results from his brand of development in pastoral Kenya. Also, this article demands a reframing of standardized development approaches. It argues that the conventional view is prone to creating unstable, culturally hegemonic relationships between the government and entrepreneurs, and the people of the land. Asymmetrical lawfare is another nondemocratic feature of de Soto’s development. This article emphasizes that Kenyan pastoralists are not inherently vulnerable people but that they have been rendered vulnerable by society. Lastly, the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is the basis for an alternative to de Soto’s development design. UNDRIP was a hard-fought legal protection for the world’s indigenous peoples that makes human dignity central to development. The Global North and Global South produce differing visions of development. This article points to Kenya as an example of how the Global North’s vision has fundamentally failed because it disenfranchises pastoralists—the very people policymakers and policy supporters claim it is intended to benefit. (shrink)

Environmental degradation is the most important complex of problems ever confronted by humanity. Humans are interfering with the world's ecosystems so severely that they are beginning to undermine the conditions for their own continued existence. They are polluting the air, the oceans and the land. They are rapidly exhausting the reserves of minerals and destroying the resources of the world on which civilization depends, while destroying other life forms on a massive scale. At the same time humans are increasingly enclosing (...) themselves in built environments which isolate them and fragment their lives, destroy their health and reduce them to either the dehumanized instruments of military-industrial complexes, or to abject poverty. The problem of the environment is also the problem of over-population, the disproportionate consumption of resources by Western nations and the starvation of those in the Third World who lose out in the struggle for the remainder. If present trends continue the total destruction of civilization is probable within a few hundred years - and the extinction of the human species is a real possibility. This situation also presents the greatest intellectual challenge of the era. It undermines the traditional idea of economic progress - the ultimate evaluative concept and the virtual telos of European civilization. It brings into question the economic, legal, political and ethical institutions of modern societies and the modes of thought on which they are based, including the natural and social sciences and the institutions supporting them. In doing so, it opens up the most fundamental questions about human existence: the nature of knowledge and value, of meaning and rationality, and of the significance of life itself. Confronting the environmental crisis requires a complete review of the way we think of ourselves and our place in the world. This book and its sequel, 'Beyond European Ciivlization: Marxism, Process Philosophy and the Environment', attempt this task. (shrink)

Abstract: This article is a contribution to Postcolonial Trauma Studies. It aims to examine the ways in which Arab cultures bear the lasting aftereffects of the loss of al-Andalus that took place in 1492. Its focus is especially on the ramifications of such a key juncture in history that has enduringly contributed to the legitimation of the destruction of the Arab/Muslim cultures’ heritage. Western-centric knowledge came to license violence based on the demonization of the Other’s ways of knowing. Based (...) on a postcolonial rethinking of trauma, the Arab cultures bear witness to the existence of the same discursive frameworks that made the destruction of the cultural heritage of al-Andalus possible. Keywords: Postcolonial. Trauma. Epistemicide. Memoricide. Modernity. (shrink)

This article argues that a theory of destituent power must imply a twofold strategic orientation toward the state, based simultaneously in desertion and destruction. The article opens by first situating Giorgio Agamben's account of destituent power within the broader framework developed throughout his Homo Sacer project. Through a close consideration of his engagements with both Aristotle's modal ontology and Walter Benjamin's political theology, it aims to demonstrate that, although Agamben tends to disavow their consequences, the theoretical resources on which (...) his project depends nevertheless entail destructive capacities. (shrink)

The Pfizer-BioNTech coronavirus vaccine is 90 percent effective in protecting against COVID-19. It would not have been possible without the tireless effort of Professor Katalin Karikó, a scientific innovator fitting the mold of dynamic inventor Arthur Diamond presents in his book, Openness to Creative Destruction Sustaining Innovative Dynamism. Not only did Professor Karikó persist in her beliefs in the therapeutic potential of synthetic messenger RNA over the course of four decades, but she did so despite the criticisms of other (...) scientists and despite lack of financial backing for large parts of her career. Professor Karikó is a good example of the unconventional picture that Diamond paints of entrepreneurs in a specific version of market capitalism he terms, innovative dynamism. Specifically, she is an example of someone who does not hold prevailing academic theories in too high a regard and instead privileges her tacit knowledge (knowledge gained from years of working with mRNA in the lab) to persist believing in the potential of a therapy that now could quite literally save the world. Most surprisingly, she, like most of the entrepreneurs surveyed in the book, seem not primarily motivated by profit, though the money their projects eventually attract is integral to disseminating their creative ideas to the masses. -/- Are the many examples offered by Diamond that are similar to Professor Karikó’s story evidence against the long-standing suspicion that there is something morally damning in the self-interested motivations of innovative entrepreneurship? Is it the case that others would have inevitably pursued the cure that Karikó pursued, regardless of economic system? In light of COVID-19 and other high-pressure situations, ought we to care how we constrain the innovators who develop solutions? Diamond’s case for the economic system, innovative dynamism, seeks to answer these and other important questions concerning our political and cultural treatment of innovators and entrepreneurs. This review critically assesses his efforts. I make my case by first reviewing the major argumentative structure of the book, then I summarize and evaluate the three major themes Diamond presents in the book: (1) what is innovative dynamism and who are its competitors, (2) what are the major benefits of innovative dynamism, (3) who is the innovative entrepreneur and how do we support him or her? (shrink)

Review of 'Nihilism Incorporated: European Civilization and Environmental Destruction.

The political, economic and environmental policies of a hegemonic, oligarchic, political-economic international caste are the origin and cause of the ecological and political dystopia that we are living in. An utilitarian, resourcist, anthropocentric perspective guides classical economics and sustainable development models, allowing the enrichment of a tiny part of the world's population, while not impeding but, on the contrary, directly inducing economic losses and environmental destruction for the many. To preserve the integrity of natural systems we must abandon the (...) resourcist anthropocentric ethical fiction that is the current moral foundation underlying our relationship with nature and instead promote the realization of a new developmental landmark for democratic institutions: direct democracy, i.e. democracy truly governed by the people for the people, and ultimately for nature as well. (shrink)

Many people are strongly opposed to the intentional destruction of human embryos, whether it be for purposes scientific, reproductive, or other. And it is not uncommon for such people to argue against the destruction of human embryos by invoking the claim that the destruction of human embryos is morally on par with killing the following humans: (A) the standard infant, (B) the suicidal teenager, (C) the temporarily comatose individual, and (D) the standard adult. I argue here that (...) this claim is false and do so as follows. First, I provide an account of the prima facie wrongness of killing individuals (A) – (D). Briefly, I contend that individuals (A) – (D) have a certain property in common, that of having a future of value. An individual who has a future of value has the potential to (i) value goods of consciousness when he will (or would) experience them and (ii) do so as a psychologically continuous individual. And depriving an individual of a future of value is prima facie wrong. Killing an individual deprives him of a future of value. Thus, killing an individual who has a future of value is prima facie wrong. Since individuals (A) – (D) have futures of value, killing them is prima facie wrong. Second, I argue that, given this account of the prima facie wrongness of killing individuals (A) – (D), the destruction of individual (E), the standard embryo, is not morally on par with killing individuals (A) – (D). For, unlike individuals (A) – (D), the standard embryo does not have a future of value. Specifically, I argue that having a future of value involves having the second-order potential for psychological continuity, a potential that individuals (A) – (D) have but that individual (E) does not. For possessing the second-order potential for psychological continuity requires the possession of psychological states, something individuals (A) – (D) have but that individual (E) lacks. Hence, individual (E) does not share with individuals (A) – (D) the property of having a future of value and, in turn, is not deprived of one when it is killed. Thus, given my proposed account of the prima facie wrongness of killing individuals (A) – (D), killing individual (E) is not morally on par with killing individuals (A) – (D). (shrink)

This essay explores how decentralization—in both energy infrastructure and consciousness—may determine whether humanity’s next technological epoch leads to integration or extinction. Drawing on systems theory, neuropsychology, and cultural history, it proposes that psychedelic cognition and decentralized energy form complementary feedback mechanisms that can teach both humans and artificial intelligence to operate across universal timeframes. When time horizons lengthen, the destructive potential of intelligence collapses into guidance rather than domination. The paper argues that industrial acceleration was a necessary “atmospheric burst” to (...) achieve technological lift-off, but sustaining civilization now requires course correction: replacing short-term efficiency with long-term coherence. (shrink)

This paper introduces psycho-cosmocide as a critical theoretical framework for analysing colonial destruction, extending beyond conventional concepts such as genocide, ethnocide, and cultural destruction. Developed through the lived experience of Papuan displacement and a comparative analysis of Indigenous dispossession worldwide, psycho-cosmocide identifies the systematic annihilation of entire cosmological frameworks — the destruction not merely of peoples, but of their fundamental relationship with reality itself. Through an analysis of eight interconnected "atlases of human existence," this framework reveals how (...) colonial power operates by reprogramming consciousness and transforming victims into willing participants in their own ontological extinction. This paradigm shift has profound implications for Indigenous studies, decolonial theory, and our understanding of structural violence in its most sophisticated form. -/- . (shrink)

I submit that epistemic progress in key areas of contemporary academic philosophy has been compromised by politically correct ideology. First, guided by an evolutionary account of ideology, results from social and cognitive psychology and formal philosophical methods, I expose evidence for political bias in contemporary Western academia and sketch a formalization for the contents of beliefs from the PC worldview taken to be of core importance, the theory of social oppression and the thesis of anthropological mental egalitarianism. Then, aided by (...) discussions from contemporary epistemology on epistemic values, I model the problem of epistemic appraisal using the frameworks of multi-objective optimization theory and multi-criteria decision analysis and apply it to politically correct philosophy. I conclude that philosophy guided by politically correct values is bound to produce constructs that are less truth-conducive and that spurious values which are ideologically motivated should be abandoned. Objections to my framework stemming from contextual empiricism, the feminine voice in ethics and political philosophy are considered. I conclude by prescribing the epistemic value of empirical adequacy, the contextual value of political diversity and the moral virtue of moral courage to reverse unwarranted trends in academic philosophy due to PC ideology. (shrink)

This paper introduces a novel metaphysical hypothesis concerning the nature of information and its potential for destruction. While quantum mechanics maintains that information is conserved through unitary evolution, this paper challenges that assumption by proposing a scenario in which the very possibility space that underlies information collapses. Drawing on a five-valued logic of information states and employing the metaphor of formatting a floppy disk, the paper articulates a boundary condition of the universe where all distinctions vanish. This state, termed (...) 'Jestin's Point of No Return,' represents a metaphysical singularity where information ceases to exist not by transformation or scrambling, but by the annihilation of difference itself. (shrink)

Martin Heidegger devotes extensive discussion to medieval philosophers, particularly to their treatment of Truth and Being. On both these topics, Heidegger accuses them of forgetting the question of Being and of being responsible for subjugating truth to the modern crusade for certainty: ‘truth is denied its own mode of being’ and is subordinated ‘to an intellect that judges correctly’. Though there are some studies that discuss Heidegger’s debt to and criticism of medieval thought, particularly that of Thomas Aquinas, there is (...) no constructive reply to his assertions. As a result, Heidegger’s critique had an unprecedented effect on the credibility of medieval philosophy, whereby great portions of the philosophical community dismiss it altogether as an illegitimate Onto‐Theology. It is the aim of this study to offer a constructive reply that will fundamentally grapple with these allegations. By constructive reply we mean not only a reply that avoids the problems Heidegger raises regarding existence, essence and truth, but more importantly, one that uses Heidegger’s criticism in order to present a more insightful account of these notions. The present study is composed of two parts where the second serves as a sort of addendum. The first part, the core of this study, is an attempt to develop an understanding of the distinction between essence and existence that, on the one hand, accords with Heidegger’s criticism while on the other hand advances our understanding of how we think and understand reality. After presenting Heidegger’s depiction of Aquinas’s distinction between essence and existence (esse) as a real distinction, the study will present several views propounded by scholars of Aquinas regarding the status of this distinction. It will be argued that it is not clear whether the distinction is real, formal or conceptual, and that different types of distinction are applied in different places, particularly in regard to the phantasm that Aquinas considers essential to the human act of thinking. The second part diverges from the first part and focuses on Heidegger’s criticism of Aquinas’s conception of truth as adequation, i.e., what it is that grounds the possibility of truth as adequation. This divergence is necessary in order to present a full metaphysical response to Heidegger’s criticism. Since the aim of the present study is to argue that Aquinas’s philosophical system can contend with Heidegger’s criticism, a partial reply would greatly diminish its effectiveness. (shrink)

This article demonstrates that authorities cause social problems, including human destructiveness, and suggests that the solution to social issues lies in equal human rights.

This paper argues that Heidegger’s fundamental ontology contains a structural contradiction. While Heidegger claims that Being is disclosed as an event (Ereignis), every event requires the presence of the Other for its manifestation. Yet Heidegger’s notion of authenticity attempts to expel the Other as a source of inauthenticity, and his political actions further demonstrate the practical destruction of the very conditions under which Ereignis becomes possible. -/- By introducing a distinction between *understanding* (Verstehen) and *knowing* (Wissen)—where knowing requires existential (...) enactment rather than mere conceptual grasp—I argue that Heidegger understood Being but did not know it. The contradiction between event and authenticity reveals the collapse of Heidegger’s ontology on its own terms. A relational conception of event, structurally similar to the Buddhist notion of dependent co-arising, is required to resolve this internal failure. (shrink)

The paper argues that members of future generations have an entitlement to natural resources equal to ours. Therefore, if a currently living individual destroys or degrades natural resources then he must pay compensation to members of future generations. This compensation takes the form of “primary goods” (in roughly Rawls’ sense) which will be valued by members of future generations as equally useful for promoting the good life as the natural resources they have been deprived of. As a result of this (...) policy, each generation inherits a “Commonwealth” of natural resources plus compensation (plus, perhaps, other things donated to the Commonwealth). It is this inherited “Commonwealth” which members of that generation must then pass on to members of the next generation.Once this picture is accepted, the standard bundle of property rights is problematic, for it takes the owner of a constituent of the Commonwealth (e.g. that gallon of oil) to have the right to “waste, destroy or modify” that item at will. This paper therefore presents a revised set of property rights which takes seriously the idea that each generation has an equal claim on the resources that nature has bequeathed us, whilst allowing certain effects on those natural resources by each generation, and a degree of exclusive use of those natural resources owned by an individual. (shrink)

Relative Energy Deficiency in Sport (RED-S) is a syndrome of impaired health and performance that occurs as a result of low energy availability (LEA). Whilst many health effects associated with RED-S have been widely studied from a physiological perspective, further research exploring the psychological antecedents and consequences of the syndrome is required. Therefore, the aim of this study was to qualitatively explore athlete experiences of RED-S. Twelve endurance athletes (female n= 10, male n= 2; M age = 28.33 years) reporting (...) past or current experiences of RED-S, associated with periods of LEA, took part in semi-structured interviews designed to explore: contexts and mechanisms underpinning the onset of RED-S; the subjective experience of RED-S; and contexts and mechanisms influencing “recovery” from RED-S. Regardless of how RED-S was initiated, all athletes experienced a multitude of physiological impairments, accompanied by significant psychological distress. This paper contributes novel understanding of the complex interplay between physiological and psychological components of RED-S from the perspective of information-rich cases. The findings suggest that system-wide educational prevention and awareness interventions are vital for athletes and support personnel, such as coaches, parents, dieticians, psychologists, and sports medicine staff. (shrink)

Meritocracy presents itself as a neutral allocative principle: positions and rewards should track desert, effort, and demonstrated competence. This paper argues that meritocracy as actually practiced is not merely unjust but structurally self-undermining: it predictably destroys the subjects to whom it must justify itself. The argument proceeds in three independent and cumulative stages. The first demonstrates that meritocracy produces agency collapse (Smax) through three causally interconnected mechanisms—narrative desert attribution as a blocking technology, institutional amplification of initial disadvantage through positional scarcity, (...) and psychological internalization producing deliberative contraction—whose structural tendency is empirically grounded in cross-national mobility data and welfare state comparisons. The second introduces two conditions under which the inference from choice to welfare-relevant preference collapses prior to and independently of agency collapse: teleological opacity, the structural disconnect between chosen means and realized ends in complex social systems, and Determinate Preference Failure (DPF), the threshold condition below which the evaluative architecture required for preference formation is destroyed. The Magic Machine thought experiment tests the stability of choices under full outcome transparency, yielding the Counterfactual Preference Stability criterion and the Preference Validity Condition that the Lexical Shield must institutionally guarantee. The third stage provides a formal analysis of normative unavailability: the property of being no longer addressable as the recipient of justificatory reasons. Normative unavailability is a conceptual precondition of justificatory practice, not an independent moral constraint. Critically, it is an asymmetric property: it blocks the imposition of burdens on the collapsed subject but intensifies, rather than diminishes, the obligations of protection owed to her—vulnerability is not license. The paper responds to seven referee objections including recent defences of meritocracy by Wooldridge and Miller, responds to the ex ante objection with a meta-structural argument, and provides operationalisable criteria for Smax, DPF, and the Agency Functioning Threshold. The result is a critique of meritocracy that targets its justificatory architecture: meritocracy can destroy the very subjects to whom it must justify itself, and when it does, it ceases to be a practice of justice and becomes a practice of command. Keywords: meritocracy; agency collapse; Smax; normative unavailability; teleological opacity; Determinate Preference Failure; Lexical Shield; desert attribution; positional scarcity; justificatory architecture; structural command; Non-Command; Great Gatsby Curve . (shrink)