• Sacred Relics of Human History and the Discovery of Cosmic Mind

      Hal Cox (Cosmos Publishing Cooperative, 2017-03-26)
      The human loss of the sense of sacred has been driven by a mechanization of the world that privileges the mundane and the material. Yet the earliest surviving history of the human mind reveals a widespread, embodied human faculty for perception of the cosmos and an intimate human relation to the cosmos.  This history hints of an origin story that may be partly recovered by sacred relics of human prehistory.
    • Saint Paul: Apostle, Militant, Communist

      Liam A O'Donnell (Cosmos Publishing Cooperative, 2006-10-27)
      A review of Alain Badiou, Saint Paul: The Foundation of Universalism, trans. Ray Brassier, Stanford, Stanford University Press, 2003. ISBN: 0-8047-4471-8
    • Sartre and Hegel on Thymos, History and Freedom

      Jennifer Ang (Cosmos Publishing Cooperative, 2014-12-15)
      Most Sartrean scholarship attributed Sartre’s ontology of hostile intersubjectivity to Hegel’s theory of recognition, and a Sartrean politics of violence to Hegel’s master-slave dyad. This article sets out to examine Sartre and Hegel in three areas of their work: first, a reassessment of Sartre’s ontology which was commonly thought to be founded on Hegel’s thymos; second, a reconsideration of Fukuyama’s conceptualisation of democracy as the end of Hegel’s historical progress and Sartre’s critique of democracy based on a humanist version of Marxism as philosophy of our time; and finally, a re-evaluation of the conceptualisation of freedom through Hegel’s universal will and Sartre’s principle of universal fraternity. 
    • Saving the Physics II: Who Needs to be Saved? It Depends on Your Metaphysics

      Menas Kafatos; Chapman University (Cosmos Publishing Cooperative, 2017-03-26)
      Physics does not need to be saved. If anything, physics was rescued in the early twentieth century with the advancement of both the theories of relativity and quantum mechanics. What needs to be saved is our world outlook or metaphysics because how a society acts and develops depends on what its belief systems are. Here we explore how a new metaphysics where consciousness is fundamental might just be what modern societies need.
    • Schelling and The Sixth Extinction: The Environmental Ethics Behind Schelling’s Anthropomorphization of Nature

      N/A; vincent le; Deakin University (Cosmos Publishing Cooperative, 2017-11-11)
      What Elizabeth Kolbert has called the ‘sixth mass extinction’ due to anthropogenic climate change has obliged us to rethink our traditional assumptions about the rapport between ourselves and nature. While the reconceptualization of nature has largely been led by scientists and environmental theorists and activists, this paper argues that Schelling provides the best and earliest model for rethinking nature in the Anthropocene. To this end, Schelling critiques two approaches to nature. Schelling repudiates Fichte’s idealism for reducing nature to an instrument for the self-assertion of our egos much like modern industrial capitalism views nature as an economic resource to be exploited for human gain. Further, Schelling critiques Spinoza for mechanizing nature as a structurally invariant system in the same way that climate change denialists hold that the earth’s ecosystem is perfectly homeostatic. Having dismissed these two approaches, Schelling develops another environmentally ethical conception of nature to answer the question of how the free human subject emerges out of an allegedly blind and lifeless nature. Schelling’s solution to safeguarding nature is to paradoxically anthropomorphize it further by reconceiving it as always-already structured as per the dynamic free spirit. This paper shall thus conclude by extracting two environmentally ethical principles that Schelling’s anthropomorphization of nature entails. Contra Fichte, the ‘dependency principle’ states that humans are radically dependent upon nature rather than nature being dependent on our positing it as an object of our intuition. Moreover, the ‘contingency principle’ stipulates against Spinoza that nature is itself contingent, dynamic and precarious. In this way, Schelling provides a conceptualization of nature befitting the demands placed upon thought in the age of the sixth extinction.
    • Schelling's Dark Nature and the Prospects for 'Ecological Civilisation'

      Gord Barentsen; independent (Cosmos Publishing Cooperative, 2019-09-16)
      ‘Ecological civilisation’ establishes ecology as an ur-science which informs a radical rethinking of humanity’s relationship with Nature, fuelled by the acknowledgement that neoliberalist assumptions about Nature and science ultimately pose dire threats to the survival of the human species.  Friedrich Schelling’s thought, and specifically his Naturphilosophie, has rightly been seen as a precursor of the process philosophy underwriting contemporary notions of ecological civilisation and the critique of the Cartesian gap between humanity and Nature perpetuated by neoliberalism.  Yet the psyche-Nature isomorphism cemented early in Schelling’s Naturphilosophie by his description of Nature in protopsychoanalytic terms such as drive [Trieb] and compulsion [Zwang] gesture to a dark, indeterminate Nature which, in its profound ambivalence toward its own products, resists idealist projections of unity or harmony.  The question thus arises: can the transformative political action demanded by an ecological civilisation be underwritten by a Nature infected by an indeterminacy which also implicates the human psyche?  This essay explores this question by examining first the Nature articulated by Schelling in his First Outline of a System of the Philosophy of Nature (1799), then turning to this Nature’s recrudescence as theodicy and a theory of personality in his Philosophical Investigations into the Essence of Human Freedom (1809).  I conclude without concluding, with more questions than answers in the form of brief observations on the implications of Schelling’s dark Nature for ethical metanarrative and its relevance to the future.
    • Science to Improve the Human Condition

      Phillip Shinnick; Whole Person Self Healing Institute, Inc. (Cosmos Publishing Cooperative, 2017-03-26)
      Science must address a deep human concern, pain and suffering and how can an individual, without drugs and surgery, self-heal? Historical knowledge of Coulombic, Gaussian and Photonic energy in medicine and the science of human organic life energy or Qi is required to heal ourselves. How can we couple singular individual consciousness of ancient practice techniques within a scientific frame? First, where does Qi fit into science? The properties of organic and inorganic oneness, comparing the physiology of human Enlightenment to the stable state of helium at absolute temperature gives information on how to approach disease. A non-invasive diagnostic technique of the Omura O-ring is capable of testing meridian theory, giving light on Oriental medicine's limitations as compared to modern neuro-science of the dermatome. Treatment through self-help techniques of Chronic Heart Disease and a serious spinal injury gives us data in which to evaluate this approach
    • Science, Philosophy and the Return of Time: Reflections on Speculative Thought

      Matthew McManus (Cosmos Publishing Cooperative, 2017-11-11)
      My paper is conceived as a critical contribution to this growing literature, intended to clarify certain problematic controversies in fundamental ontology.  In particular, I will analyze the ontological project Roberto Unger, and Lee Smolin.  who have developed the most systematic philosophy in the continental tradition, and who draw on mathematics and science as a source of philosophical inspiration.  While I admire the philosophy of nature developed by Unger and Smolin, this paper will argue that their project has not successfully reconciled mathematics and physics into a coherent philosophical system.  I will conclude by suggesting that Schelling offers more valuable philosophical resources to develop a cogent philosophy of nature.
    • Scientific Paradigms and Urban Development: Alternative Models

      Martin Fichman; York University; Edmund P. Fowler; Glendon College, York University (Cosmos Publishing Cooperative, 2005-10-20)
      Urban sprawl’s negative impacts have been amply demonstrated, starting as long as 30 years ago, and most North American urban plans have, somewhere, reference to sprawl as bad policy (or, perhaps, absence of policy). Yet North Americans continue to tolerate the construction of more and more suburban subdivisions. This paper suggests an answer to this paradox. We argue that sprawl’s attractiveness – if one can call it that – is buried deep in North American cultural predispositions, which we trace to quite specific interpretations of the mechanistic worldview that emerged from 17th and 18th century revolutions in natural philosophy. North American culture is a scientific culture as well as a suburban one. If mechanistic science and its peculiar view of nature is so pervasive and if suburban sprawl is both pervasive and dysfunctional, then this particular form of science and its cultural roots need to be carefully examined. We do this from the perspective of the 21st century, when quantum physics and new discoveries in the ecological and biological sciences are suggesting that many commonly accepted assumptions about physical reality inherited from 17th and 18th century science are flawed.
    • Secularism as Monoatheism: The Inverted Theology of Disenchantment

      Aaron Jacob; Independent Scholar (Cosmos Publishing Cooperative, 2016-05-23)
      Everyone can agree that modern Westerners live in a secular age. That the process of "disenchantment" which led to this age constituted an epistemic loss, that it was not just a rejection of false beliefs but a real alteration in the way the world is experienced, has been shown by previous scholarship, notably that of Charles Taylor. This paper makes the case that this disenchantment was not only a latent possibility from the earliest interactions of Christianity with pre-Christian Roman society, but developed from theological and political developments unique to Western Christendom. In so doing, it builds on the work of Taylor as well as that of Michael Allen Gillespie, who has written about the theological origins of modernity. It also provides a brief illustration of a recurrence, within the secular epistemic frame, of the same distinct features Christianity demonstrated in Rome which first made that frame possible.
    • Seeming Backward-in-Time Actions in Forward-in-Time Realistically Interpreted Orthodox Relativistic Quantum Field Theory

      Henry Stapp; University of California at Berkeley (Cosmos Publishing Cooperative, 2017-03-26)
      Many experiments seem to require causal influences acting into the backward light cone. Any such effect, if true, would conflict with the basic forward-in-time-dynamics of orthodox relativistic quantum field theory. It is shown here how such an appearance can arise from a difference between two different conceptions of the past. Two diagrams will illustrate how the Bem-reported results of his "erotic picture" experiments can be understood within forward-in-time realistically interpreted orthodox quantum field theory. A separate second topic is "quasi-orthodox quantum mechanics" in which nature's responses to the observer's probing queries are biased away from the Born-rule prediction, and in favor of "stimulating" human experiences, in concordance with Bem's data.
    • Sein und Geist: Heidegger’s Confrontation with Hegel’s Phenomenology

      Robert Sixto Sinnerbrink; Philosophy, Macquarie University (Cosmos Publishing Cooperative, 2007-12-28)
      This paper pursues the lsquo;thinking dialoguersquo; between Hegel and Heidegger, a dialogue centred on Heideggerrsquo;s lsquo;confrontationrsquo; with Hegelrsquo;s Phenomenology of Spirit. To this end, I examine Heideggerrsquo;s critique of Hegel on the relationship between time and Spirit; Heideggerrsquo;s interpretation of the Phenomenology as exemplifying the Cartesian-Fichtean metaphysics of the subject; and Heideggerrsquo;s later reflections on Hegel as articulating the modern metaphysics of lsquo;subjectityrsquo;. I argue that Heideggerrsquo;s confrontation forgets those aspects of Hegelrsquo;s philosophy that make him our philosophical contemporary: Hegelrsquo;s thinking of intersubjectivity and recognition, of the historicity of the experience of spirit, and his critique of modernity. The point of this dialogue is to begin a retrieval of Hegel from Heideggerrsquo;s critical deconstruction, and thus to suggest that the future of Hegelmdash;in Catherine Malaboursquo;s phrasemdash;remains something still to-come
    • Self-Deception and Cosmic Disorder in the Book of Job

      David J. Rosner; Metropolitan College of New York (Cosmos Publishing Cooperative, 2015-08-23)
      The book of Job fundamentally involves the confrontation (or lack thereof) with the apparent upending of the universe's entire moral order. This paper will employ the concept of self-deception as put forth in twentieth-century existential philosophy to explain the behavior of Job's three ‘friends' - Eliphaz, Bildad, and Zophar - in the face of this apparent moral chaos. I shall also access a number of "trauma studies" based Biblical interpretations to expand our understanding of this theme.
    • Semiotic, Rhetoric and Democracy

      Steve Mackey; Deakin University (Cosmos Publishing Cooperative, 2012-05-03)
      This paper unites Deely’s call for a better understanding of semiotics with Jaeger’s insight into the sophists and the cultural history of the Ancient Greeks. The two bodies of knowledge are brought together to try to better understand the importance of rhetorical processes to political forms such as democracy. Jaeger explains how cultural expression, particularly poetry, changed through the archaic and classical eras to deliver, or at least to be commensurate with contemporary politics and ideologies. He explains how Plato (429-347 BCE) struggled against certain poetry and prose manifestations in his ambition to create a ‘perfect man’ – a humanity which would think in a way which would enable the ideal Republic to flourish. Deely’s approach based on Poinsot and Peirce presents a theoretical framework by means of which we can think of the struggle to influence individual and communal conceptualisation as a struggle within semiotics. This is a struggle over the ways reality is signified by signs. Signs are physical and mental indications which, in the semiotic tradition, are taken to produce human subjectivity – human ‘being’. Deely’s extensive body of work is about how these signs are the building blocks of realist constructions of understanding. This paper is concerned with the deliberate use of oral and written signs in rhetorical activity which has been deliberately crafted to change subjectivity. We discuss: (1) what thought and culture is in terms of semiotics and (2) Jaeger’s depiction of Ancient Greece as an illustration of the conjunction between culture and subjectivity. These two fields are brought together in order to make the argument that rhetoric can be theorised as the deliberate harnessing of semiotic affects. The implication is that the same semiotic, subjectivity-changing potency holds for 21st century rhetoric. However fourth century BCE Athens is the best setting for a preliminary discussion of rhetoric as deliberate semiotic practice because this was when rhetoric was most clearly understood for what it is. By contrast a discussion concentrating on modern rhetoric: public relations; advertising; lobbying; and public affairs would open wider controversies requiring considerably more complex explanation.
    • Situated Cosmopolitanism, and the Conditions of its Possibility: Transformative Dialogue as a Response to the Challenge of Difference

      Paul Healy; Swinburne University (Cosmos Publishing Cooperative, 2011-12-30)
      The challenge of accommodating difference has traditionally proved highly problematic for cosmopolitanism proposals, given their inherently universalistic thrust.  Today, however, we are acutely aware that in failing to give difference its due, we stand to perpetrate a significant injustice through negating precisely what differentiates diverse groupings and confers on them their identity.  Moreover, in an increasingly pluralistic and multicultural world it has become clear that doing justice to difference is an essential prerequisite for the internal flourishing as well as peaceable coexistence of diverse cultural and other groupings.  Accordingly, as a corrective for the homogenising presuppositions of highly a universalistic and decontextualised template like the Habermasian, the present paper defends the need for a situated, dialogical approach that can not only accommodate difference but also treat it as a resource for promoting mutual understanding and potentially transformative learning. In thus defending the merits of a situated, dialogical template, the present paper also seeks to shed light on the conditions of its possibility.  To this end, I argue the need to transcend significant structural limitations inherent in the Habermasian discourse model, while aspring to preserve and enhance its distinctive strengths.  Accordingly, I press the case for a thoroughgoing reappropriation of such core Habermasian tenets as the symmetrical reciprocity requirement, the anticipation of consensus as outcome, and a one-sided emphasis on argumentative deliberation as the sole acceptable means of achieving this.  Proceeding thus, I defend the merits of a situated cosmopolitanism grounded in plurivocal transformative dialogue as a counterbalance to an unqualified universalism.  Correlatively, I defend openness to otherness under appropriately structured dialogical conditions as the primary prerequisite for a viable cosmopolitanism capable of meeting the needs of an increasingly pluralistic and globalised world.  In the process, some notable points of contrast with Richard Shapcott's dialogical template are identified.
    • Situating Norms and Jointness of Social Interaction

      the European Science Foundation´s EUROCORES program EuroUnderstanding; Patrizio Lo Presti; Department of Philosophy and Cognitive Science, Lund University, Sweden (Cosmos Publishing Cooperative, 2013-07-08)
      The paper argues that contexts of interaction are structured in a way that coordinates part actions into normatively guided joint action without agents having common knowledge or mutual beliefs about intentions, beliefs, or commitments to part actions. The argument shows earlier analyses of joint action to be fundamentally flawed because they have not taken contextual influences on joint action properly into account. Specific completion of earlier analyses is proposed. It is concluded that attention to features distributed in context of interaction that signal expected part actions is sufficient for a set of part actions to count as a joint action.
    • Solution to David Chalmers's "Hard Problem"

      Jack Sarfatti; Arik Shimansky (Cosmos Publishing Cooperative, 2018-01-13)
      A completely non-statistical non-linear non-unitary framework in which "God does not play dice ..." (Einstein) that describes the physical foundations of consciousness is presented for the first time. At its core is the insight that the missing link between current physical descriptions of reality and a credible physical framework for consciousness is provided by post-quantum mechanics (PQM): the extension of statistical linear unitary quantum mechanics for closed systems to a locally-retrocausal[i] non-statistical non-linear non-unitary theory for open systems through the introduction of a back-reaction potential and its implications. PQM is to orthodox QM as General Relativity (GR) is to Special Relativity (SR). PQM and GR both share the same metaphysical organizing principle that one-way actions without a compensating reaction or back-reaction means an incompleteness in the theoretical model leaving out important physical phenomena. We gleaned the final piece in the puzzle of how consciousness arises from the material world from a result relating to long range collective excitations in microtubules described by Stuart Hameroff in a recent Fetzer Foundation conference in London. Herbert Fröhlich suggested that almost any many-particle system when properly pumped far off thermodynamic equilibrium can be put into a robust macro-quantum coherent state immune from environmental decoherence. Indeed, we suggest that all life forms are an example of Frohlich coherence that is intimately connected with locally-retrocausal PQM back-reaction's violation of the de Broglie guidance equation that was assumed by Bohm in his 1952 pilot wave theory. Using nature as a guide combined with nano-technology points the way to the construction of naturally conscious artificial intelligence machines capable of hacking into current-day quantum cryptographic networks. Furthermore, one can imagine attaining the transhumanist agenda. For example, the consciousness of a genius like Stephen Hawking could be uploaded to the post-quantum Cloud and then downloaded to a healthy body or android.
    • Speculative Naturalism: A Manifesto

      Arran Gare; Swinburne University (Cosmos Publishing Cooperative, 2014-12-15)
      The turn to analytic philosophy, which is still underway, in Britain and USA has generally involved a retreat from ‘synoptic' thinking and an almost complete withdrawal from ‘synthetic' thinking, the creative thinking that in the past has been the source of the greatest contributions of philosophy to science, the humanities and civilization. Analytic philosophy's ‘naturalistic turn' led by Willard van Ormond Quine was really a capitulation of philosophy to mainstream reductionist science. So-called ‘continental philosophy', by abjuring naturalism, offers no real challenge to this. This paper attempts to recover a much more powerful challenge to such analytic philosophy and reductionist science, a philosophy which is naturalist but values synopsis and synthesis along with analysis: speculative naturalism. As such, this is presented as a manifesto not only for philosophy, but for science and the humanities. As Mikhail Epstein argued, the practical outcome of the humanities is the transformation of culture. To transform culture is to transform ourselves, our society and our relationship to each other and to nature.
    • Speech, Writing, and Play in Gadamer and Derrida

      Thorsten Botz-Bornstein; Gulf University for Science and Technology, Kuwait (Cosmos Publishing Cooperative, 2013-07-08)
      I revisit the Derrida-Gadamer debate in order to analyze more closely the problem of the foundation of reason and of interpretation. I explore the theme of play as a metaphor of non-foundation in both philosophers and analyze how both extract this quality from their readings of Plato’s Phaedrus. Does Derrida not essentialize the game by declaring that the playful experience of a Gadamerian dialogue must produce a metaphysical presence in the form of a hermeneutic intention? I find that the circular structure of understanding permits – for both philosophers – no clear signifiant either in speech or in writing. The game of interpretation produces – in changing endlessly between reading and rhetoric – an endless chain from one signifier to the next signifier without ever imitating a divine logos.
    • Stephen Hawking and Autonomous Intelligence: A Preliminary Note

      no agencies; Enrico Beltramini (Cosmos Publishing Cooperative, 2018-12-12)
      This note addresses the thought of Stephen Hawkins on Autonomous Intelligence in form of a preliminary reflection. The note focuses on the gap between the possibility of an artificialized science, which was considered by Hawking, and that of an artificialized humanity, a possibility that Hawking did not consider.