Gladys Liu’s fundraising earned her a place in the Liberal elites, but what do they think of her? – ABC News

Updated September 13, 2019 16:51:18

Gladys Liu is a supreme networker. She's positively brilliant at it.

Just ask the treasurer of the Box Hill Chess Club.

"Gladys is more than a change agent," Trevor Stanning wrote in a reference for Ms Liu's Liberal Party nomination in September last year.

"She brought strategic structure to the aims of the club. The club now dominates the Australian chess scene, winning more Australian championships than any other club."

Domination. Change. A more glowing reference you will not read. Ms Liu was a transformative figure who took a suburban chess club to greatness.

Now it is Ms Liu who has been put in check.

Ms Liu's former colleagues in Victorian Liberal politics do indeed remember her as something of a change agent.

When she worked for then premier Ted Baillieu, she had a business card. One side was in English, the other in Mandarin. Her title was the same.

It said "Chinese Chief of Staff". The title might have chafed with the real chief of staff but what it meant was delivered in dollars. And a lot of them.

Ms Liu has long been a prodigious Victorian Liberal fundraiser in Chinese circles.

She's been quite the genius in this enterprise, a veritable Miss Moneybags to the Liberal Party purse.

So much so, that when Denis Napthine replaced Mr Baillieu as Liberal Premier in 2013, and then decided to take a mission to China the year after, it was suggested strongly that he take Ms Liu with him.

Why? Because if he didn't, her status in the Chinese community would be diminished and so would her worth to the Liberal coffers.

Mr Napthine did take Ms Liu to China on that trip. But Liberals say she took a less prominent role than she took on trips to China with Mr Baillieu.

But Ms Liu has been a significant force inside the Victorian Liberal Party for 15 years, whether the old-timers knew it or not.

Indeed, she advertised her importance to the Liberals in her application to become candidate for the electorate of Chisholm at the 2019 federal election.

"I have raised over $1 million for the party by organising events both large and small, centrally for the party as well as locally for MPs and candidates," Ms Liu wrote in her Liberal application for endorsement.

She was the One Million Dollar Woman, and reminding the party of it, after two failed bids to become a state parliamentarian.

"They [Labor] have preselected a Chinese-Australian candidate, Jennifer Yang, who has significant political experience and polled strongly to finish second out of 18 candidates in Melbourne Lord Mayor by-election," Ms Liu told preselectors.

"Backed by Labor funds and pork-barrelling, and taking advantage of the fact that many Chinese-Australians are quite unfamiliar with Australian politics, she represents a serious threat.

"If our Labor opponent is able to take Chisholm and build up a base of support among its Chinese community, I believe it would not only make Chisholm more difficult to win back in the future, but would also affect our prospect in neighbouring seats."

Ms Liu weaponised the fact she was Chinese and the changing nature of the Chisholm electorate. She knew the susceptibilities of the Liberal Party and expertly seized the opportunity.

"Nearly 30 per cent of families in Chisholm speak Mandarin or Cantonese at home. Since I can speak fluent English, Mandarin or Cantonese, I will make the most of my language to be an effective voice for the Liberal Party in the Chinese community in Chisholm," she told preselectors.

What Ms Liu offered was gold dust. If extracted, it was invaluable, especially against a formidable Labor candidate like Jennifer Yang.

Did Ms Liu expect to win? Of course, she did. Gladys always believes in Gladys. It's her gift. It drives her.

But did the Liberals believe Ms Liu might win Chisholm should she contest the 2019 federal election?

Now that's a trickier question.

Opportunity always lies in misfortune. And the Liberals believed fortune lay with Labor last year, after the leadership catastrophe. Preselecting Ms Liu had a big upside. She'd bring in buckets of cash.

But did the Liberals think she'd win Chisholm?

No. The damage done in the Liberals' take-down of Malcolm Turnbull was considerable in Chisholm where Mr Turnbull was popular. The defection of Julia Banks, the Liberal incumbent, had made Chisholm an assumed Labor gain in the federal election.

Opposition Leader Bill Shorten was going to be the next prime minister, so in defeat why not go down with your pockets full of money, care of Ms Liu's exceptional contacts?

It seemed a no-brainer to some.

But other Liberals believed Ms Liu's company would eventually catch up with her.

When ASIO advised Mr Turnbull not to attend a "meet and greet" function in Box Hill in February 2018, it was because of the folk Ms Liu had invited.

At the time, Ms Liu wasn't even the Liberal candidate, just an enthusiastic party member acting in aid of the sitting member.

Exactly who on the A4 list of 30 names had sparked concern with security agencies is not known.

But the list, supplied by Julia Banks at the request of the Prime Minister's Office, had Ms Liu's name on it.

So is Gladys Liu a spy?

Hell no, say Liberals.

"She's the get-ahead girl. She's intelligent, she networks furiously, she's ambitious. It's all about Gladys," says one.

Another says: "Gladys is no Chinese agent. Does she have the wrong friends? No doubt."

Topics:liberals,government-and-politics,scott-morrison,australia,melbourne-3000

First posted September 13, 2019 14:15:38

Read more:

Gladys Liu's fundraising earned her a place in the Liberal elites, but what do they think of her? - ABC News

Seychelles travel – Lonely Planet

St Anne Marine Park Full day boat trip from Mahe

Spend the day discovering one of Seychelles main attractions.If youre in the Seychelles, why not spend a day amid the postcard-perfect scenery of Ste Anne Marine National Park off the north coast ofMah? Whether you choose to snorkel through the rich marine life or just float in the crystal-clear waters of a sand bank, youll feel your senses ignite at being so immersed in nature.We depart from Eden island, in front of the Maharaja restaurant at 9a.m. You may park at the Eden Plaza basement parking.. After a 20-minute boat ride in a mostly protected bay, youll have the opportunity to go snorkeling and hopefully see rays, turtles and even baby sharks, among the large variety of other marine life.At 11 a.m. we make our way to Moyenne Island National Park, a conservation sanctuary with more species per square foot than anywhere else in the world. Now inhabited by over a hundred giant tortoises, a few caretakers and a dog called Yellow, among richly varied plant and bird life, Moyenne was once the home of Englishman Brendon Grimshaw, a former newspaper editor who bought the previously uninhabited island in 1962 and lived there alone until his death in 2012. Stroll along the islands 3 miles of nature paths finding out about him, including how hes buried there alongside two pirates. Dont be surprised if Yellow follows along!We break to enjoy a sumptuous local Creole buffet lunch at the Jolly Roger Bar and Restaurant at 1.30 p.m., before heading to one of the beaches around Ste Anne Marine National Park (to be determined by tide and weather) at about 3 p.m, or go feed the fish.After some time relaxing, we make the return trip to the marine charter marina, Victoria, at 4.30 p.m., rounding off a truly memorable experience.

Go here to read the rest:

Seychelles travel - Lonely Planet

Seychelles | Culture, History, & People | Britannica.com

Seychelles, island republic in the western Indian Ocean, comprising about 115 islands, with lush tropical vegetation, beautiful beaches, and a wide variety of marine life. Situated between latitudes 4 and 11 S and longitudes 46 and 56 E, the major islands of Seychelles are located about 1,000 miles (1,600 km) east of Kenya and about 700 miles (1,100 km) northeast of Madagascar. The capital, Victoria, is situated on the island of Mah.

Seychelles, one of the worlds smallest countries, is composed of two main island groups: the Mah group of more than 40 central, mountainous granitic islands and a second group of more than 70 outer, flat, coralline islands. The islands of the Mah group are rocky and typically have a narrow coastal strip and a central range of hills. The overall aspect of those islands, with their lush tropical vegetation, is that of high hanging gardens overlooking silver-white beaches and clear lagoons. The highest point in Seychelles, Morne Seychellois (2,969 feet [905 metres]), situated on Mah, is located within this mountainous island group. The coralline islands, rising only a few feet above sea level, are flat with elevated coral reefs at different stages of formation. These islands are largely waterless, and very few have a resident population.

The climate is tropical oceanic, with little temperature variation during the year. Daily temperatures rise to the mid-80s F (low 30s C) in the afternoon and fall to the low 70s F (low 20s C) at night. Precipitation levels vary greatly from island to island; on Mah, annual precipitation ranges from 90 inches (2,300 mm) at sea level to 140 inches (3,560 mm) on the mountain slopes. Humidity is persistently high but is ameliorated somewhat in locations windward of the prevailing southeast trade winds.

Of the roughly 200 plant species found in Seychelles, some 80 are unique to the islands, including screw pines (see pandanus), several varieties of jellyfish trees, latanier palms, the bois rouge, the bois de fer, Wrights gardenia, and the most famous, the coco de mer. The coco de merwhich is found on only two islandsproduces a fruit that is one of the largest and heaviest known and is valued by a number of Asian cultures for believed aphrodisiac, medicinal, mystic, and other properties. The Seychellois government closely monitors the quantity and status of the trees, and, although commerce is regulated to prevent overharvesting, poaching is a concern.

Wildlife includes a remarkably diverse array of marine life, including more than 900 identified species of fish; green sea turtles and giant tortoises also inhabit the islands. Endemic species include birds such as Seychelles bulbuls and cave-dwelling Seychelles swiftlets; several species of local tree frogs, snails, and wormlike caecilians; Seychelles wolf snakes and house snakes; tiger chameleons; and others. Endemic mammals are few; both fruit bats (Pteropus seychellensis) and Seychelles sheath-tailed bats (Coleura seychellensis) are endemic to the islands. Indian mynahs, barn owls, and tenrecs (small shrewlike or hedgehoglike mammals introduced from Madagascar) are also found.

Considerable efforts have been made to preserve the islands marked biodiversity. Seychelles government has established several nature preserves and marine parks, including the Aldabra Islands and Valle de Mai National Park, both UNESCO World Heritage sites. The Aldabra Islands, a large atoll, are the site of a preserve inhabited by tens of thousands of giant tortoises, the worlds oldest living creatures, which government conservation efforts have helped rescue from the brink of extinction. Valle de Mai National Park is the only place where all six of the palm species endemic to Seychelles, including the coco de mer, may be found together. Cousin Island is home to a sanctuary for land birds, many endemic to the islands, including the Seychelles sunbird (a type of hummingbird) and the Seychelles brush warbler. The nearby Cousine Island is part private resort and part nature preserve, noted for its sea turtles, giant tortoises, and assorted land birds. Bird Island is the breeding ground for millions of terns, turtle doves, shearwaters, frigate birds, and other seabirds that flock there each year.

The original French colonists on the previously uninhabited islands, along with their black slaves, were joined in the 19th century by deportees from France. Asians from China, India, and Malaya (Peninsular Malaysia) arrived later in smaller numbers. Widespread intermarriage has resulted in a population of mixed descent.

Creole, also called Seselwa, is the mother tongue of most Seychellois. Under the constitution, Creole, English, and French are recognized as national languages.

More than three-fourths of the population are Roman Catholics. There are also Anglicans, Christians of other denominations, Hindus, and Muslims.

More than four-fifths of the population lives on Mah, many in the capital city, Victoria. The birth and death rates, as well as the annual population growth rate, are below the global average. Some one-fifth of the population is younger than age 15, and an additional one-sixth is under age 30. Life expectancy for both men and women is significantly higher than the global average.

Seychelles has a mixed developing economy that is heavily dependent upon the service sector in general and the tourism industry in particular. Despite continued visible trade deficits, the economy has experienced steady growth. The gross domestic product (GDP) is growing more rapidly than the population. The gross national income (GNI) per capita is significantly higher than those found in most nearby continental African countries.

Agriculture accounts for only a fraction of the GDP and employs an equally modest proportion of the workforce. Arable land is limited and the soil is generally poorand the country remains dependent upon imported foodstuffsbut copra (from coconuts), cinnamon bark, vanilla, tea, limes, and essential oils are exported. Seychelles has a modern fishing industry that supplies both domestic and foreign markets; canned tuna is a particularly important product. The extraction of guano for export is also an established economic activity.

The countrys growing manufacturing sectorwhich has expanded to account for almost one-sixth of the total GDPis composed largely of food-processing plants; production of alcoholic beverages and of soft drinks is particularly significant. Animal feed, paint, and other goods are also produced.

Seychelles sizable trade deficit is offset by income from the tourism industry and from aid and investment. Although the countrys relative prosperity has not made it a preferred aid recipient, it does receive assistance from the World Bank, the European Union, the African Development Bank, and a variety of contributing countries, and aid obtained per capita is relatively high. The Central Bank of Seychelles, located in Victoria, issues the official currency, the Seychelles rupee.

Seychelles main imports are petroleum products, machinery, and foodstuffs. Canned tuna, copra, frozen fish, and cinnamon are the most important exports, together with the reexport of petroleum products. Significant trade partners include France, the United Kingdom, the United Arab Emirates, and Italy.

The service sector accounts for nearly four-fifths of the GDP and employs the largest proportion of the workforce, almost three-fourths of all labourers. After the opening of an international airport on Mah in 1971, the tourism industry grew rapidly, and at the beginning of the 21st century it provided almost one-fourth of the total GDP. Each year Seychelles draws thousands of tourists, many attracted by the islands magnificent venues for scuba diving, surfing, windsurfing, fishing, swimming, and sunbathing. The warm southeasterly trade winds offer ideal conditions for sailing, and the waters around Mah and the other islands are afloat with small boats.

The majority of Seychelles roadways are paved, most of which are on the islands of Mah and Praslin; there are no railroads. Ferry services operate between the islandsfor example, linking Victoria with destinations that include Praslin and La Digue. Air service is centred on Seychelles International Airport, located near Victoria on Mah, and the smaller airports and airstrips found on several islands. Seychelles has air connections with a number of foreign cities and direct flights to major centres that include London, Paris, Frankfurt, Rome, and Bangkok. Scheduled domestic flights, provided by Air Seychelles, chiefly offer service between Mah and Praslin, although chartered flights elsewhere are also available. The tsunami that reached Seychelles in 2004 damaged portions of the transportation infrastructure, including the road linking Victoria with the international airport.

Telecommunications infrastructure in Seychelles is quite developed. The country has a high rate of cellular telephone useamong the highest in sub-Saharan Africaand, at the beginning of the 21st century, the use of personal computers in Seychelles was several times the average for the region.

Under the 1993 constitution, since amended, Seychelles is a republic. The head of state and government is the president, who is directly elected by popular vote and may hold office for up to two consecutive five-year terms. Members of the National Assembly serve five-year terms. A majority of the available National Assembly seats are filled by direct election; a smaller portion are distributed on a proportional basis to those parties that win a minimum of one-tenth of the vote. The president appoints a Council of Ministers, which acts as an advisory body. The country is divided into 25 administrative divisions.

The Seychellois judiciary includes a Court of Appeal, a Supreme Court, and Magistrates Courts; the Constitutional Court is a branch of the Supreme Court.

Suffrage is universal; Seychellois are eligible to vote at age 17. Women participate actively in the government of the country and have held numerous posts, including positions in the cabinet and a proportion of seats in the National Assembly.

The Peoples Party (formerly the Seychelles Peoples Progressive Front) was the sole legal party from 1978 until 1991. It is still the countrys primary political party, but other parties are also active in Seychellois politics, including the New Democratic Party (formerly the Seychelles Democratic Party), the Seychelles National Party, and the Seychelles Movement for Democracy.

Seychelles defense forces are made up of an army, a coast guard (including naval and airborne wings), and a national guard. There is no conscription; military service is voluntary, and individuals are generally eligible at age 18 (although younger individuals may serve with parental consent).

In general, homes play a highly visible part in maintaining traditional Seychellois life. Many old colonial houses are well preserved, although corrugated iron roofs have generally replaced the indigenous palm thatch. Groups tend to gather on the verandahs of their houses, which are generally recognized as social centres.

The basis of the school system is a free, compulsory, 10-year public school education. Education standards have risen steadily, and nearly all children of primary-school age attend school. The countrys first university, the University of Seychelles, began accepting students in 2009. The literacy rate in Seychelles is significantly higher than the regional and global averages for both men and women.

Seychellois culture has been shaped by a combination of European, African, and Asian influences. The main European influence is French, recognizable in Seselwa, the Creole language that is the lingua franca of the islands, and in Seychellois food and religion; the French introduced Roman Catholicism, the religion of the majority of the islanders. African influence is revealed in local music and dance as well as in Seselwa. Asian elements are evident in the islands cuisine but are particularly dominant in business and trade.

Holidays observed in Seychelles include Liberation Day, which commemorates the anniversary of the 1977 coup, on June 5; National Day, June 18; Independence Day, June 29; the Feast of the Assumption, August 15; All Saints Day, November 1; the Feast of the Immaculate Conception, December 8; and Christmas, December 25.

Because of the exorbitant expense of the large and lavish wedding receptions that are part of Seychellois tradition, many couples never marry; instead, they may choose to live en mnage, achieving a de facto union by cohabitating without marriage. There is little or no social stigma related to living en mnage, and the arrangement is recognized by the couples family and friends. The instance of couples living en mnage increases particularly among lower income groups.

Dance plays an important role in Seychellois society. Both the sga and the moutya, two of the most famous dances performed in Seychelles, mirror traditional African customs. The sensual dances blend religion and social relations, two elements central to African life. The complicated and compelling dance movements were traditionally carried out under moonlight to the beat of African drums. Dances were once regular events in village halls, but these have largely died out in recent years; now dances take place in modern nightclubs.

Seychellois enjoy participating in and watching several team sports. The national stadium, located in Victoria, offers a year-round program of events. Mens and womens volleyball are popular, and several Seychellois players and referees participate at the international level. Football (soccer) is also a favourite, and Seychellois teams frequently travel to East Africa and India to play in exhibition matches and tournaments. The Seychelles national Olympic committee was established in 1979 and was recognized that year by the International Olympic Committee. The country made its official Olympic debut at the 1980 Moscow Games, but its first Olympic athlete was Henri Dauban de Silhouette, who competed for Great Britain in the javelin throw at the 1924 Paris Games.

Much of the countrys radio, television, and print media is under government control. There are several independent publications, including Seychelles Weekly and Vizyon.

The islands were known by traders from the Persian Gulf centuries ago, but the first recorded landing on the uninhabited Seychelles was made in 1609 by an expedition of the British East India Company. The archipelago was explored by the Frenchman Lazare Picault in 1742 and 1744 and was formally annexed to France in 1756. The archipelago was named Schelles, later changed by the British to Seychelles. War between France and Britain led to the surrender of the archipelago to the British in 1810, and it was formally ceded to Great Britain by the Treaty of Paris in 1814. The abolition of slavery in the 1830s deprived the islands European colonists of their labour force and compelled them to switch from raising cotton and grains to cultivating less-labour-intensive crops such as coconut, vanilla, and cinnamon. In 1903 Seychellesuntil that time administered as a dependency of Mauritiusbecame a separate British crown colony. A Legislative Council with elected members was introduced in 1948.

In 1963 the United States leased an area on the main island, Mah, and built an air force satellite tracking station there; this brought regular air travel to Seychelles for the first time, in the form of a weekly seaplane shuttle that operated from Mombasa, Kenya.

In 1970 Seychelles obtained a new constitution, universal adult suffrage, and a governing council with an elected majority. Self-government was granted in 1975 and independence in 1976, within the Commonwealth of Nations. In 1975 a coalition government was formed with James R. Mancham as president and France-Albert Ren as prime minister. In 1977, while Mancham was abroad, Ren became president in a coup dtat led by the Seychelles Peoples United Party (later restyled the Seychelles Peoples Progressive Front [SPPF], from 2009 the Peoples Party [Parti Lepep]).

In 1979 a new constitution transformed Seychelles into a one-party socialist state, with Rens SPPF designated the only legal party. This change was not popular with many Seychellois, and during the 1980s there were several coup attempts. Faced with mounting pressure from the countrys primary sources of foreign aid, Rens administration began moving toward more democratic rule in the early 1990s, with the return of multiparty politics and the promulgation of a new constitution. The country also gradually abandoned its socialist economy and began to follow market-based economic strategies by privatizing most parastatal companies, encouraging foreign investment, and focusing efforts on marketing Seychelles as an offshore business and financial hub. As Seychelles entered the 21st century, the SPPF continued to dominate the political scene. After the return of multiparty elections, Ren was reelected three times before eventually resigning in April 2004 to allow Vice Pres. James Michel to succeed him as president.

In late 2004 some of the islands were hit by a tsunami, which severely damaged the environment and the countrys economy. The economy was an important topic in the campaigning leading up to the presidential election of 2006, in which Michel emerged with a narrow victory to win his first elected term. He was reelected in 2011. One of Michels ongoing concerns was piracy in the Indian Ocean, which had surged since 2009 and threatened the countrys fishing and tourism industries. To that end, the Seychellois government worked with several other countries and international organizations to curb the illegal activity.

In October 2015 Michel called for an early presidential election, rather than wait until it was due in 2016. Michel was standing for his third term, again representing the Peoples Party. The election was held December 35, 2015. For the first time since the return of multiparty politics in 1993, the Peoples Partys candidate did not win outright in the first round of voting. Michel garnered 47.76 percent of the vote; his nearest challenger was Wavel Ramkalawan of the Seychelles National Party (SNP), who took 33.93 percent. Ramkalawan was an Anglican priest who was the leader of the SNP and had run for president in previous elections. The runoff election was held December 1618. On December 19 Michel was declared the winner by a very narrow margin, taking 50.15 percent of the vote, with only 193 votes between him and Ramkalawan. Michel was quickly sworn in the next day for his third term. Ramkalawan voiced allegations of voting irregularities and filed two petitions with the Constitutional Court with the goal of having the election results nullified: one claiming that neither candidate had received an absolute majority of the votes cast and another alleging that voting irregularities and electoral noncompliance had occurred. In May 2016 the court dismissed both petitions and upheld Michels victory but did note that there had been instances of voting irregularities and noncompliance with electoral laws.

In April 2016 the constitution was amended to change the number of consecutive terms that a president could serve. The number of terms was reduced from three to two.

Legislative elections were held September 810, 2016. For the first time since independence, the Peoples Party did not take a majority of the legislative seats. Instead, a coalition of opposition parties took control of the National Assembly, winning 15 of the 25 directly elected seats and receiving 4 of the 8 proportional representation seats while the Peoples Party won and received the rest of the directly elected and proportional representation seats. The new legislators were sworn in on September 27, 2016. Later that day Michel announced that he would step down as president, citing the need for new leadership. He formally resigned on October 16, and vice president Danny Faure was sworn in as president to complete the rest of Michels term.

Go here to read the rest:

Seychelles | Culture, History, & People | Britannica.com

Super Sad True Love Story – Wikipedia

Super Sad True Love Story is the third novel by American writer Gary Shteyngart.[1] The novel takes place in a near-future dystopian New York where life is dominated by media and retail.

The son of a Russian immigrant, protagonist Leonard (Lenny) Abramov, a middle-aged, middle class, otherwise unremarkable man whose mentality is still in the past century, falls madly in love with Eunice Park, a young Korean-American struggling with materialism and the pressures of her traditional Korean family. The chapters alternate between profuse diary entries from the old-fashioned Lenny and Eunice's biting e-mail correspondence on her "GlobalTeens" account. In the background of what appears to be a love story that oscillates between superficiality and despair, a grim political situation unravels. America is on the brink of economic collapse, threatened by its Chinese creditors. In the meantime, the totalitarian Bipartisan government's main mission is to encourage and promote consumerism while eliminating political dissidents.[2]

The novel won the Salon Book Award (Fiction, 2010) and the Bollinger Everyman Wodehouse Prize (2011). It was a New York Times Notable Book of the Year (Fiction & Poetry, 2010), New York Times bestseller (Fiction, 2010), and Amazon's Best Books of the Month in August 2010. It was named one of the best books of the year by numerous publications, including The Washington Post, The Boston Globe, San Francisco Chronicle, O:The Oprah Magazine, Maureen Corrigan of NPR, and Slate.[3] The literary critic Raymond Malewitz has recently published an article on "digital posthumanism" in the novel in the journal Arizona Quarterly.[4]

Ben Stiller and Media Rights Capital are producing a TV series for Showtime.[5]

More here:

Super Sad True Love Story - Wikipedia

Cosmogony – Wikipedia

This article is about theories of the origin of the universe. For the Bjrk song, see Cosmogony (song).

Cosmogony is any model concerning the origin of either the cosmos or universe.[1][2] Developing a complete theoretical model has implications in both the philosophy of science and epistemology.

The word comes from the Koine Greek (from "cosmos, the world") and the root of () / ("come into a new state of being").[3] In astronomy, cosmogony refers to the study of the origin of particular astrophysical objects or systems, and is most commonly used in reference to the origin of the Universe, the Solar System, or the EarthMoon system.[1][2]

The Big Bang theory is the prevailing cosmological model of the early development of the universe.[4] The most commonly held view is that the universe originates in a gravitational singularity, which expanded extremely rapidly from its hot and dense state.

Cosmologist and science communicator Sean M. Carroll explains two competing types of explanations for the origins of the singularity which is the main disagreement between the scientists who study cosmogony and centers on the question of whether time existed "before" the emergence of our universe or not. One cosmogonical view sees time as fundamental and even eternal: The universe could have contained the singularity because the universe evolved or changed from a prior state (the prior state was "empty space", or maybe a state that could not be called "space" at all). The other view, held by proponents like Stephen Hawking, says that there was no change through time because "time" itself emerged along with this universe (in other words, there can be no "prior" to the universe).[5] Thus, it remains unclear what combination of "stuff", space, or time emerged with the singularity and this universe.[5]

One problem in cosmogony is that there is currently no theoretical model that explains the earliest moments of the universe's existence (during the Planck time) because of a lack of a testable theory of quantum gravity. Researchers in string theory and its extensions (for example, M theory), and of loop quantum cosmology, have nevertheless proposed solutions of the type just discussed.

Cosmology is the study of the structure and changes in the present universe, while the scientific field of cosmogony is concerned with the origin of the universe. Observations about our present universe may not only allow predictions to be made about the future, but they also provide clues to events that happened long ago when ... the cosmos began. So the work of cosmologists and cosmogonists overlaps.

National Aeronautics and Space Administration (NASA)[6]

Cosmogony can be distinguished from cosmology, which studies the universe at large and throughout its existence, and which technically does not inquire directly into the source of its origins. There is some ambiguity between the two terms. For example, the cosmological argument from theology regarding the existence of God is technically an appeal to cosmogonical rather than cosmological ideas. In practice, there is a scientific distinction between cosmological and cosmogonical ideas. Physical cosmology is the science that attempts to explain all observations relevant to the development and characteristics of the universe as a whole. Questions regarding why the universe behaves in such a way have been described by physicists and cosmologists as being extra-scientific (i.e., metaphysical), though speculations are made from a variety of perspectives that include extrapolation of scientific theories to untested regimes (i.e., at Planck scales), and philosophical or religious ideas.

Cosmogonists have only tentative theories for the early stages of the universe and its beginning. As of 2011[update], no accelerator experiments probe energies of sufficient magnitude to provide any experimental insight into the behavior of matter at the energy levels that prevailed shortly after the Big Bang.

Proposed theoretical scenarios differ radically, and include string theory and M-theory, the HartleHawking initial state, string landscape, brane inflation, the Big Bang, and the ekpyrotic universe. Some of these models are mutually compatible, whereas others are not.

Continued here:

Cosmogony - Wikipedia

True Legends the Conference – GenSix Productions

Angel Inn by the Strip

Convention Discount Room Rates starting at: $62 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

3029 W. 76 Country Blvd.Branson, MO 65616417-336-5151angelinnhotels.com

Barrington Hotel & Suites

Convention Discount Room Rate: All size rooms $79.95 per/night. To get these rates, attendees must mention True Legends Conference. See website for amenities. Complimentary breakfast.

263 Shepherd of the Hills ExpresswayBranson, MO 65616800-760-8866barringtonhotel.com

Baymont Inn & Suites Branson

Convention Discount Room Rates starting at: $82 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

1000 West Main StreetBranson, MO 65616417-334-1985bransonbaymont.com

Best Western Music Capital Inn

Convention Discount Room Rates starting at: $90 per/night, limited availability. To get these rates, attendees must mention True Legends Conference. See website for amenities. Complimentary breakfast.

3257 Shepherd of the Hills ExpresswayBranson, MO 65616417-334-8378bestwesternmusiccapitalinn.com

Branson Towers

Convention Discount Room Rates starting at: $72 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

236 Shepherd of the Hills ExpresswayBranson, MO 65616417-336-4500bransontowershotel.com

Comfort Inn & Suites

Convention Discount Room Rates starting at: $95 per/night, limited availability. To get these rates, attendees must mention True Legends Conference. See website for amenities. Complimentary breakfast.

5150 Gretna RdBranson, MO 65616877-746-8357comfortinnsuites.com

Hilton Branson Promenade

Convention Discount Room Rates starting at: $169 per/night,. Book by Aug 8/10/18 for group rate. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities and pricing.

3 Branson Landing Blvd.Branson, MO 65616417-243-3422hiltonpromenade.com

Holiday Inn Express

Convention Discount Room Rates starting at: $95 per/night, limited availability. To get these rates, attendees must mention True Legends Conference. See website for amenities. Complimentary breakfast.

2801 Green Mountain DrBranson, MO 65616800-321-7275holidayinnexpress.com

Honeysuckle Inn & Conference Center

Convention Discount Room Rates starting at: $59.99 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

3598 Shepherd of the Hills ExpresswayBranson, MO 65616417-335-2030honeysuckleinn.com

Hotel Grand Victorian

Convention Discount Room Rates starting at: $64.95 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

2325 West Highway 76Branson, MO 65616417-336-2935hotelgrandvictorian.com

La Quinta Inn & Suites Branson/Hollister

Convention Discount Room Rates starting at: $104 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

291 Financial DriveHollister, MO 65672417-239-0066laquintahollister.com

Quality Inn West

Convention Discount Room Rates starting at: $80 per/night, limited availability. To get these rates, attendees must mention True Legends Conference. See website for amenities. Complimentary breakfast.

3601 Shepherd of the HillsBranson, MO 65616800-443-8694qualityinnwest.com

Residence Inn Marriott Condos

Convention Discount Room Rate: $109 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

280 Wildwood Drive SouthBranson, MO 65616417-336-4077residenceinnmarriottcondos.com

The Stone Castle Hotel & Conference Center

Convention Discount Room Rates starting at: $72 per/night, limited availability. To get these rates, attendees must mention True Legends Conference and ask for group sales. See website for amenities. Complimentary breakfast.

3050 Green Mountain DriveBranson, MO 65616417-335-4700800-677-6906bransonstonecastle.com

Thousand Hills Golf Resort Condos

Convention Discount Room Rates: 2-Night $90.00 per/night, 3-Night $85, 4-Night $80, Queen suites, limited availability. To get these rates, attendees must ask for Sarah Orle and mention True Legends Conference. See website for amenities.

245 S. Wildwood Dr.Branson, MO 65616417-336-5873877-262-0430thousandhills.com

Read more:

True Legends the Conference - GenSix Productions

A Cyborg Manifesto – Wikipedia

"A Cyborg Manifesto" is an essay written by Donna Haraway and published in 1984. In it, the concept of the cyborg is a rejection of rigid boundaries, notably those separating "human" from "animal" and "human" from "machine." She writes: "The cyborg does not dream of community on the model of the organic family, this time without the oedipal project. The cyborg would not recognize the Garden of Eden; it is not made of mud and cannot dream of returning to dust."[1]

The Manifesto criticizes traditional notions of feminism, particularly feminist focuses on identity politics, and encouraging instead coalition through affinity. She uses the metaphor of a cyborg to urge feminists to move beyond the limitations of traditional gender, feminism, and politics; consequently, the "Manifesto" is considered one of the milestones in the development of feminist posthumanist theory.[2]

Haraway begins the Manifesto by explaining three boundary breakdowns since the 20th Century that have allowed for her hybrid, cyborg myth: the breakdown of boundaries between human and animal, animal-human and machine, and physical and non-physical. Evolution has blurred the lines between human and animal; 20th Century machines have made ambiguous the lines between natural and artificial; and microelectronics and the political invisibility of cyborgs have confused the lines of physicality.[1]

Haraway highlights the problematic use and justification of Western traditions like patriarchy, colonialism, essentialism, and naturalism (among others). These traditions in turn allow for the problematic formations of taxonomies (and identifications of the Other) and what Haraway explains as "antagonistic dualisms" that order Western discourse. These dualisms, Haraway states, "have all been systematic to the logics and practices of domination of women, people of color, nature, workers, animals... all [those] constituted as others." She highlights specific problematic dualisms of self/other, culture/nature, male/female, civilized/primitive, right/wrong, truth/illusion, total/partial, God/man (among others). She explains that these dualisms are in competition with one another, creating paradoxical relations of domination (especially between the One and the Other). However, high-tech culture provides a challenge to these antagonistic dualisms.

Haraway's cyborg theory rejects the notions of essentialism, proposing instead a chimeric, monstrous world of fusions between animal and machine. Cyborg theory relies on writing as "the technology of cyborgs," and asserts that "cyborg politics is the struggle for language and the struggle against perfect communication, against the one code that translates all meaning perfectly, the central dogma of phallogocentrism." Instead, Haraways cyborg calls for a non-essentialized, material-semiotic metaphor capable of uniting diffuse political coalitions along the lines of affinity rather than identity. Following Lacanian feminists such as Luce Irigaray, Haraways work addresses the chasm between feminist discourses and the dominant language of Western patriarchy. As Haraway explains, grammar is politics by other means, and effective politics require speaking in the language of domination.[1]

As she details in a chart of the paradigmatic shifts from modern to postmodern epistemology within the Manifesto, the unified human subject of identity has shifted to the hybridized posthuman of technoscience, from representation to simulation, bourgeois novel to science fiction, reproduction to replication, and white capitalist patriarchy to informatics of domination.[1] While Haraways ironic dream of a common language is inspired by Irigarays argument for a discourse other than patriarchy, she rejects Irigarays essentializing construction of woman-as-not-male to argue for a linguistic community of situated, partial knowledges in which no one is innocent.

Haraway takes issue with some traditional feminists, reflected in statements describing how "women more than men somehow sustain daily life, and so have a privileged epistemological position potentially." The views of traditional feminism operate under the totalizing assumptions that all men are one way, and women another, whereas "a cyborg theory of wholes and parts," does not desire to explain things in total theory. Haraway suggests that feminists should move beyond naturalism and essentialism, criticizing feminist tactics as "identity politics" that victimize those excluded, and she proposes that it is better strategically to confuse identities. Her criticism mainly focuses on socialist and radical feminism. The former, she writes, achieves "to expand the category of labour to what (some) women did" Socialist feminism does not naturalize but rather builds a unity that was non-existent before -namely the woman worker. On the other hand, radical feminism, according to Catherine MacKinnon, describes a world in which the woman only exists in opposition to the man. The concept of woman is socially constructed within the patriarchal structure of society and woman only exist because men have made them exist. The woman as a self does not exist. Haraway criticizes both when writing that "my complaint about socialist/Marxian standpoints is their unintended erasure of polyvocal, unassimilable, radical difference made visible in anti-colonial discourse and practice" and "MacKinnon's intentional erasure of all difference through the device of the 'essential' non-existence of women is not reassuring" (299). H[1]

Haraway also indirectly critiques white feminism by highlighting the struggles of women of color: she suggests that a woman of color might be understood as a cyborg identity, a potent subjectivity synthesized from fusions of outsider identities and in the complex political-historical layerings of her biomythography."[1]

To counteract the essentializing and anachronistic rhetoric of spiritual ecofeminists, who were fighting patriarchy with modernist constructions of female-as-nature and earth mothers, Haraway employs the cyborg to refigure feminism into cybernetic code.

Haraway calls for a revision of the concept of gender, moving away from Western patriarchal essentialism and toward "the utopian dream of the hope for a monstrous world without gender," stating that "Cyborgs might consider more seriously the partial, fluid, sometimes aspect of sex and sexual embodiment. Gender might not be global identity after all, even if it has profound historical breadth and depth."[1]

Haraway also calls for a reconstruction of identity, no longer dictated by naturalism and taxonomy but instead by affinity, wherein individuals can construct their own groups by choice. In this way, groups may construct a "post-modernist identity out of otherness, difference, and specificity" as a way to counter Western traditions of exclusive identification.

Although Haraway's metaphor of the cyborg has been labelled as a post-gender statement, Haraway has clarified her stance on post-genderism in some interviews.[3] She acknowledges that her argument in the Manifesto seeks to challenge the necessity for categorization of gender, but does not correlate this argument to post-genderism. She clarifies this distinction because post-genderism is often associated with the discourse of the utopian concept of being beyond masculinity and femininity. Haraway notes that gender constructs are still prevalent and meaningful, but are troublesome and should therefore be eliminated as categories for identity.[3]

Although Donna Haraway intended her concept of the cyborg to be a feminist critique, she acknowledges that other scholars and popular media have taken her concept and applied it to different contexts. Haraway is aware and receptive of the different uses of her concept of the cyborg, but admits "very few people are taking what I consider all of its parts".[3] Wired Magazine overlooked the feminist theory of the cyborg and instead used it to make a more literal commentary about the enmeshment of humans and technology.[4] Despite this, Haraway also recognizes that new feminist scholars "embrace and use the cyborg of the manifesto to do what they want for their own purposes".[3]

Patchwork Girl, a hypertext work, makes use of elements from Cyborg Manifesto. Patchwork Girl's "thematic focus on the connections between monstrosity, subjectivity, and new reproductive technologies is apparent from its very first page, when readers, or users, open the hypertext to find a picture of a scared and naked female body sewn together with a single dotted line...Readers enter the text by clicking on this body and following its 'limbs' or links to different sections of the text."[5] In Jackson's narrative, the Patchwork Girl is an aborted female monster created by Victor Frankenstein of Mary Shelley's 1818 novel Frankenstein, or The Modern Prometheus, is an abhorrent and monstrous creature that is "part male, part female, part animal, 175 years old, and 'razed' up through hypertext technology."[5] The monster, following her destruction by Victor, is sewn back together by Mary Shelley herself, while simultaneously becoming Mary's lover; she is thus, "a cyborg who is queer, dis-proportioned, and visibly scarred. She both facilitates and undermines preoccupations with the benefits and dangers of reproductive technologies by embracing all of the monstrosities that reproductive/fetal screenings are imagined to 'catch' and one day prevent."[5] The Patchwork Girl embraces Haraway's conception of a cybernetic posthuman being in both her physical multiplicity and her challenge towards "the images and fantasies sustaining reproductive politics."[5]

Turkish critical scholar Leman Giresunlu uses Haraway's cyborg as framework to examine current science fiction movies such as Lara Croft: Tomb Raider and Resident Evil in her essay "Cyborg Goddesses: The Mainframe Revisited".[6] In this essay, she explores how her new concept of the cyborg goddess, a female figure "capable of inflicting pain and pleasure simultaneously", can be used to make sense of how female representation is shifting towards a more multidimensional stance. Giresunlu builds from Haraway's cyborg because the cyborg goddess goes beyond "offering a way out from [the] duality" and instead provides how spirituality and technology work together to form a complex and more accurate representation of women.[6]

In her essay "Mind Over Matter: Mental Evolution and Physical Devolution in The Incredible Shrinking Man", American critical scholar Ruthellen Cunnally uses Haraway's cyborg to help make sense of how Robert Scott Carey, the protagonist of The Incredible Shrinking Man, transforms into a cyborg in the midst of a metaphor of cold war politics in his home. As Robert continues to shrink, the gendered power dynamic between him and his wife Louise shifts from "the realm of husband/wife into the mode of mother/son".[7] When Robert finds himself lost in the feminine space of the basement, an area of the house that was reserved for Louise's domestic duties of sewing and washing, he is forced to fight for his life and reclaim his masculinity. Although he is able to conquer some of his foes and regain his "manhood", the gender lines do not become established again because there is no one to share and implement the gendered power structure with. Robert's transformation presents "an existence in which acceptance and meaning are released from the limitations of patriarchal dualisms", which aligns with Haraway's cyborg.[7]

Traditional feminists have criticized "A Cyborg Manifesto" as anti-feminist because it denies any commonalities of the female experience.[3] In the Manifesto, Haraway writes "there is nothing about being 'female' that naturally binds women",[1] which goes against a defining characteristic of traditional feminism that calls women to join together in order to advocate for members of their gender.[citation needed]

Criticism and controversy were built into the essay's publication history: the East Coast Collective of the Socialist Review found the piece "a naive embrace of technology" and advocated against its publication, while The Berkeley Collective ultimately insisted that it go to print.[8] The essay has been described as "controversial" and "viral" in its circulation through multiple academic departments and disciplinary boundaries, contributing to the critical discourse on its claims.[9] This controversiality was matched by its omnipresence; Jackie Orr, Associate Professor of Sociology at the Maxwell School of Syracuse University, writes, "It is hard to be a feminist graduate student in the U.S. humanities or social sciences after 1985 and not be touched in some way by the cyborg manifesto."[10] The rapid adoption of the article in academic circles also increased the pace of the critical conversation surrounding the work, and in 1990, Haraway felt that the essay had "acquired a surprise half life," which made it "impossible to rewrite" and necessitated revisiting the topic in her subsequent publications.[11]

Many critiques of "A Cyborg Manifesto" focus on a basic level of reader comprehension and writing style, such as Orr's observation that "undergraduate students in a science and technology class find the cyborg manifesto curiously relevant but somewhat impenetrable to read." [12][13] This is corroborated by Helen Merrick and Margret Grebowicz's observation that scientists who reviewed Primate Visions had similar issues, particularly as related to Haraway's use of irony.[14] Judy Wajcman, Professor of Sociology at the London School of Economics and Political Science, suggests in TechnoFeminism that "the openness of her writing to a variety of readings is intentional," which "can sometimes make Haraway difficult to interpret;" however, it does not seem that Wajcman critiques Haraway's tone for its capability to encompass more possibilities, rather than limit them. Wajcman concludes her chapter "Send in the Cyborgs" on a critical note, claiming that "Certainly, Haraway is much stronger at providing evocative figurations of a new feminist subjectivity than she is at providing guidelines for a practical emancipatory politics." [15]

Critiques[16] of Haraway have also centered on the accessibility of the thematic topics she discusses in her writing, and according to third-wave feminist readings, her work "assumes a reader who is familiar with North American culture," and posits that "readers without the appropriate cultural capital are...likely to find it infuriatingly obscure and impenetrable."[15] Therefore, Haraway's symbolism is representative of North American culture symbolizing a "non-universalizing vision for feminist strategies" and "has been taken up within cyberfeminism as the symbol of an essential female being." [15] Considering the question of accessibility more broadly, disability studies have focused on Haraway's essay, noting the absence of "any kind of critical engagement with disability...disabled bodies are simply presented as exemplary...requiring neither analysis nor critique"a gap which Alison Kafer, Professor of Feminist Studies at Southwestern University, attempts to address in Feminist, Queer, Crip.[17] Wajcman also argues that Haraway's view of technology in "A Cyborg Manifesto" is perhaps too totalizing, and that the binary of "the cyborg solution and the goddess solution" ultimately "caricatures feminism" by focusing too readily on a dichotomy that may in fact be a false one.[15]

In Unfinished Work-From Cyborg to Cognisphere, N. Katherine Hayles questions the validity of cyborg as a unit of analysis. She says that because of the complicated situation of technology and media, cyborg is no longer the individual person or for that matter, the individual cyborg is no longer the appropriate unit of analysis, if indeed it ever was.[18]

As for the relationships between cyborg and religion, Robert A. Campbell argues that in spite of Haraway's efforts to move beyond traditional Western dualisms and offer a new hope for women, and by extension a of humanity and the world, what she in fact offers is a further legitimation for buying into the not so new American civil religion of high technology. He says that in spite of what some may view as a radical critique of the present and a potentially frightening prescription for the future, the stark reality about Haraway's 'postmodern reality' is that there is no such thing.[19]

Beyond its presence in academic context, "A Cyborg Manifesto" has also had popular traction including Wired Magazine's piece by Hari Kunzru [20] and Mute Magazine,[21] BuzzFeed, [22] as well as Vice Magazine.[23] Retrospective articles consistently mark its anniversary.[24]

Scholar Marilyn Maness Mehaffy writes that the "sonographic fetus is in many ways the ultimate cyborg in that it is 'created' in a space of virtuality that straddles the conventional boundary between an organic body and a digital text."[25] Yet it is this cyborg that presents a limit to Haraway's posthuman theory. The sonographic fetus, as posited by scholar Heather Latimer, "is publicly envisioned as both independent of [its mother's] body and as independent of the sonographic equipment used to read this body. We know that fetal images are depictions, yet the sonogram invokes a documentary-like access to fetuses that makes it easy to ignore this, which in turn can limit the authority and agency of pregnant women."[5] In positioning the fetus as independent, and consequently oppositional, to the pregnant mother, these reproductive technologies "reinscribe stable meanings to the human/machine dualism they supposedly disrupt."[5] Valerie Hartouni argues, "most reproductive technologies have assimilated into the 'order of nature'"[26] which would make Haraway's vision of a regenerative species, unrestricted by heteronormative conceptions of reproduction, unattainable in the sonographic fetus.

Haraway began writing the Manifesto in 1983 to address the Socialist Review request of American socialist feminists to ponder over the future of socialist feminism in the context of the early Reagan era and the decline of leftist politics. The first versions of the essay had a strong socialist and European connection that the Socialist Review East Coast Collective found too controversial to publish. The Berkeley Socialist Review Collective published the essay in 1985 under the editor Jeff Escoffier.[3] The essay was most widely read as part of Haraway's 1991 book Simians, Cyborgs and Women.[27]

View post:

A Cyborg Manifesto - Wikipedia

New Oxford Review

Nicaragua VP: God favors repression against ChurchPolice, paramilitary surround parish, detain priests

Nuns arrested on charges of selling childrenSale of minors 'goes against our moral convictions'

Violence against Christians in India reaches high101 episodes recorded in first five months of 2018

Pope appoints new Vatican communications chiefLayman takes over in wake of fake news scandal

Cardinal: Priests not fit for marriage prepPope gradually putting women into positions of power

Amy Coney Barrett is Supreme Court finalistPro-Life Mother of seven is one of three potentials

Bishop sentenced for concealing child sex abuseMost senior Catholic globally to be convicted of crime

France feels pinch of Catholic priest shortage58% of country's dioceses will have no ordinations

Nigerian bishops ask President Buhari to resignFollowing massacre of more than 200 Christian farmers

Pope Francis stands with Nicaraguas bishopsChurch-backed anti-government protests end in bloodshed

Vatican document explains role of consecrated virginsOffers detailed presentation of norms and principles

UK court upholds ban on prayer at abortion clinic'This decision is a major blow for free speech'

Philippine bishops deny destabilization plot'Church would never be part of efforts to sow discord'

German bishop: communion for Protestant spouses Allows for 'decision of conscience' in individual case

Vatican newspaper laments state of EUGood intentions will find little practical application

US bishops: Keep immigrant families togetherFive make pastoral visit to US-Mexico border

Trump hints Roe v. Wade may be overturnedSays abortion 'may end up with the states'

Spanish Church balks at plan to exhume FrancoNew PM intends to remove remains of late dictator

Spain's new PM spells trouble for the ChurchAtheist Pedro Snchez adopts aggressively secular agenda

Nigeria violence death toll 'exceeds 200'Prompts fresh warning of anti-Christian cleansing

Calif. bill to require colleges to stock abortion pills 97 pro-life student groups in opposition to push

Vatican City still has no policy to fight sex abuse'Promised child protection guidelines 'still under way'

Cardinal: Faithful Catholics being 'pushed out'Accused fellow bishops of giving up on New Evangelization

Pope creates 14 new cardinals from 11 countriesContinues to ignore Archbishops of L.A., Philadelphia

Pope accepts resignation of more Chile bishopsFive out of country's 34 bishops now effectively sacked

Filipino president calls God 'stupid'Now seeks dialogue with country's Catholic Church

Kenyan priest suspended for rapping while preaching'I use that as bait to bring them to church'

Bishops: Catholic health care must remain CatholicDirectives issued for Catholic hospital mergers

Masked, armed men attack chancery in Nicaragua Clergy of Matagalpa renewed their urgent call for peace

news link archive...

See original here:

New Oxford Review

Sincerity – Wikipedia

Sincerity is the virtue of one who communicates and acts in accordance with their feelings, beliefs, thoughts, and desires.

The Oxford English Dictionary and most scholars state that sincerity from sincere is derived from the Latin sincerus meaning clean, pure, sound (152535). Sincerus may have once meant "one growth" (not mixed), from sin- (one) and crescere (to grow).[1] Crescere is cognate with "Ceres," the goddess of grain, as in "cereal."[2]

According to the American Heritage Dictionary,[3] the Latin word sincerus is derived from the Indo-European root *smkros, itself derived from the zero-grade of *sem (one) and the suffixed, lengthened e-grade of *ker (grow), generating the underlying meaning of one growth, hence pure, clean.

An often repeated folk etymology proposes that sincere is derived from the Latin sine = without, cera = wax. According to one popular explanation, dishonest sculptors in Rome or Greece would cover flaws in their work with wax to deceive the viewer; therefore, a sculpture "without wax" would mean honesty in its perfection. In its early days the word could refer to the immaterial and material. "One spoke of sincere wine...simply to mean that it had not been adulterated, or, as was once said, sophisticated."[4] Another explanation is that this etymology "is derived from a Greeks-bearing-gifts story of deceit and betrayal. For the feat of victory, the Romans demanded the handing over of obligatory tributes. Following bad advice, the Greeks resorted to some faux-marble statues made of wax, which they offered as tribute. These promptly melted in the warm Greek sun."[5] The Oxford English Dictionary states, however, that "there is no probability in the old explanation from sine cera 'without wax'".

The popularity of the without wax etymology is reflected in its use as a minor subplot in Dan Brown's 1998 thriller novel Digital Fortress, though Brown attributes it to the Spanish language, not Latin. Reference to the same etymology, this time attributed to Latin, later appears in his 2009 novel, The Lost Symbol.

First discussed by Aristotle in his Nicomachean Ethics, it resurfaced to become an ideal (virtue) in Europe and North America in the 17th century; and it gained considerable momentum during the Romantic movement, when sincerity was first celebrated as an artistic and social ideal. Indeed, in middle to late nineteenth century America, sincerity was an idea reflected in mannerisms, hairstyles, women's dress, and the literature of the time.

More recently sincerity has been under assault by several modern developments such as psychoanalysis and postmodern developments such as deconstruction.[citation needed] Some scholars view sincerity as a construct rather than a moral virtuealthough any virtue can be construed as a 'mere construct' rather than an actual phenomenon[citation needed]. Because knowledge of self is necessarily subjective, the philosopher Harry Frankfurt has argued that "sincerity itself is bullshit"[6].

Literary critic Lionel Trilling dealt with the subject of sincerity, its roots, its evolution, its moral quotient, and its relationship to authenticity in a series of lectures published under the title Sincerity and Authenticity.

According to Aristotle "truthfulness or sincerity is a desirable mean state between the deficiency of irony or self-deprecation and the excess of boastfulness."[7][8]

See The Analects

Beyond the Western culture, sincerity is notably developed as a virtue in Confucian societies (China, Korea, and Japan). The concept of chng () as expounded in two of the Confucian classics, the Da Xue and the Zhong Yong is generally translated as sincerity. As in the West, the term implies a congruence of avowal and inner feeling, but inner feeling is in turn ideally responsive to ritual propriety and social hierarchy. Specifically, Confucian's Analects contains the following statement in Chapter I: () "Hold faithfulness and sincerity as first principles. Then no friends would not be like yourself (all friends would be as loyal as yourself). If you make a mistake, do not be afraid to correct it."

Thus, even today, a powerful leader will praise leaders of other realms as "sincere" to the extent that they know their place in the sense of fulfilling a role in the drama of life. In Japanese the character for cheng may be pronounced makoto, and carries still more strongly the sense of loyal avowal and belief.

Read the rest here:

Sincerity - Wikipedia

UNESCO Chair in Bioethics and Human Rights | Fostering the …

by unescobiochair | May 15, 2018 | News

by Giulia Bovassi - How should theology interpret transhumanism? What can be said about the mans relation to God, his spiritual striving, and his self-understanding? These are just some of the questions that emerged during the meeting on Friday April 20 during the...

by Serena Montefusco | May 10, 2018 | News

According to the Cyprus Mail Online, an average of 70,000 people trying to escape the war zones reaching Europe have been stuck in Cyprus, Italy or Spain. These countries share a common path: huge waves of migrants, refugees, asylum seekers who want a better life and...

by Serena Montefusco | Mar 26, 2018 | News

On Monday February 19th, the UNESCO Chair in Bioethics and Human Rights collaborators Serena Montefusco and Kevin Ramirez took part in the event host by BIDA e. V. Kultur and Bildunng, at the Jean Monnet Centre of Excellence in Berlin. As part of the eight partners...

by unescobiochair | Mar 16, 2018 | News

By Michael Baggot - The UNESCO Chair of Human Rights and Bioethics hosted a book presentation of Religious Perspectives on Bioethics and Human Rights (Springer Press) on February 22 at the Pontifical Athenaeum Regina Apostolorum in Rome and the European...

by unescobiochair | Mar 6, 2018 | News

By Giulia Bovassi - Abstract Refined surgical skills and human dexterity are fully manifest in such complex operations as organ transplantations, a difficult intervention and great therapeutic resource. How should we deal with the possibility of a head (or body)...

by unescobiochair | Feb 26, 2018 | News

By Giulia Bovassi - Abstract Neurosciences field of action surprises in depth, involvement and extension, as evidenced during the Interdisciplinary Neuro-bioethics Research Group (GdN) last meeting, held last 9 February, having as its protagonist the hypnotic...

by unescobiochair | Feb 19, 2018 | News

The UNESCO Chair in Bioethics and Human Rights will hold its 6th international Bioethics, multiculturalism and religion workshop to discuss issues of informed consent and clinical research February 21-23. As part of the i-Consent consortium (a project funded by the...

by unescobiochair | Jan 18, 2018 | News

MASTERCLASS IN NEUROBIOETHICS PSYCHIATRY INTERFACES WITH THE HEAD TRANSPLANTATION IDEA 14 December 2017 By Giulia Bovassi - Abstract Through a dialogue between experts and in an open debate, the intervention of two well-known psychiatrists, professor Armando Piccinni...

by Serena Montefusco | Jan 17, 2018 | News

Prof. Garasic engaged in a discussion on his bookGuantanamo and Other Cases of Enforced Medical Treatment(Springer, 2015)http://www.springer.com/gp/book/9783319226521has on the Italian Journal "Bioetica -Rivista Interdisciplinare (3;2017; year...

by unescobiochair | Jan 15, 2018 | News

By Dominic Farrell LC - Two professors from the Pontifical AthenaeumRegina Apostolorum, Dominic Farrell LC (Faculty of Philosophy) and Joseph Tham LC (Faculty of Bioethics), took part in an International Workshop onPublic Reason and Bioethicsat Chinese University...

Read the original post:

UNESCO Chair in Bioethics and Human Rights | Fostering the ...

Posthumanism/Post biology Dr. S. Devika

Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that literally means a person or entity that exists in a state beyond being human. In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism to critically question Renaissance humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within him or herself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigour and a dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can become or embody different identities and understand the world from multiple, heterogeneous perspectives.

The posthuman is roughly synonymous with the cyborg of A Cyborg Manifesto by Donna Haraway. Haraways cyborg is in many ways the beta version of the posthuman.

Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanism which separates the mind from the body and thus portrays the body as a shell or vehicle for the mind becomes increasingly complicated in the late 20th and 21st centuries because information technology put the human bodyin question. Hayles maintains that we must be conscious of information technological advancements while understanding information as disembodied, that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices.

Posthumans could be completely synthetic artificial intelligences, or a symbiosis of human and artificial intelligence, or uploaded consciousnesses, or the result of making many smaller but cumulatively profound technological augmentations to a biological human, i.e. a cyborg. Some examples of the latter are redesigning the human organism using advanced nanotechnology or radical enhancement using some combination of technologies such as genetic engineering, psychopharmacology, life extension therapies, neural interfaces, advanced information management tools, memory enhancing drugs, wearable or implanted computers, and cognitive techniques.

Posthuman does not necessarily refer to a conjectured future where humans are extinct or otherwise absent from the Earth. Both humans and posthumans could continue to exist but the latter will predominate in society over the former because of their abilities. Recently, scholars have begun to speculate that posthumanism provides an alternative analysis of apocalyptic cinema and fiction, often casting vampires, werewolves and even zombies as potential evolutions of the human form and being. Many science fiction authors have written works set in posthuman futures.

Postbiological evolution is a form of evolution which has transitioned from a biological paradigm, driven by the propagation of genes, to a non-biological (e.g., cultural or technological) paradigm, presumably driven by some alternative replicator (e.g., memes or temes), and potentially resulting in the extinction, obsolescence, or trophic reorganization of the former. Researchers anticipating a postbiological universe tend to describe this transition as marked by the maturation and potential convergence of high technologies, such as artificial intelligence or nanotechnology. Experts in AI even believe it holds the potential and capability for a postbiological earth in the next several generations. AI could be utilised to solve scientific problems and to analyse situations much faster and more accurately than our own minds.

The move to a complete postbiological stage has two different routes. One route is the change of human consciousness from a biological vessel into a mechanical; this would require the digitisation of human consciousness. A mechanical based vessel would increase the computational power and intelligence of the human consciousness exponentially. The other route is the complete replacement of human consciousness by AI, for this the human race would die out, replaced by our own creation of AI.

While in some circles the expression postbiological evolution is roughly synonymous with human genetic engineering, it is used most often to refer to the general application of the convergence of nanotechnology, biotechnology, information technology and cognitive science to improve human performance.

However, the most common criticism of human enhancement is that it is or will often be practiced with a reckless and selfish short-term perspective that is ignorant of the long-term consequences on individuals and the rest of society, such as the fear that some enhancements will create unfair physical or mental advantages to those who can and will use them, or unequal access to such enhancements can and will further the gulf between the haves and have-nots.

Like Loading...

Related

Read more:

Posthumanism/Post biology Dr. S. Devika

Cary Wolfes What is Posthumanism? Introductory …

In the introduction to Cary Wolfes What is Posthumanism?, his objective is to find ways to push human analysis beyond its inherent anthropocentrism. In this book, Wolfe engages the ongoing discussion of the transformation of the human, and it is through this introductory chapter that he attempts to unravel the problem of humanism, which he believes has been responsible for positioning humans as superior to other life forms and animals.He states: Humanism is a broad category of ethical philosophies that affirm the dignity and worth of all people []Humanists endorse universal morality based on the commonality of the human condition.

The above passage is from a Wikipedia article that Wolfe purposely includes because he wishes to point out humanisms categorical separation between the human and the non-human, and its conception of Man as a privileged being. Wolfe s goal is to point to the specific concept of the humanthat grounds discrimination against nonhuman animals and the disabled in the first place.Wolfe thinks that in order to even start to think about posthumanism, we must stop placingthe human at the top of a hierarchy of living animals and looking at the human as the pinnacle of perfection for all other beings to be measured against.

Wolfe cites R. L. Rutsky who states: The posthuman cannot simply be identified as a culture or age that comes after the human []for the very idea of such a passage, however measured or qualified it may be, continues to rely upon a humanist narrative of historical change. This is not to say that Wolfe rejects humanism entirely, but rather that he thinks we need to move away from trying to redefine the human as we have come to understand it. Man should never have been so privileged, and should never have dictated what living beings must try to aspire to me.Unlike Hassan, Badmington, or Robert Pepperels take on posthumanism, Wolfe complicates the transformation of the human into posthuman and suggests that it is something more than just a new way of thinking that comes into play with theEnlightenment and Mans wish to become a liberated subject.

He elaborates on this in the following passage:If,however, the posthuman truly involves a fundamental change or mutation in the concept of the human, this would seem to imply that history and culture cannot continue to be figured in reference to thisconcept.Inother words, there are humanist ways of criticizing the extension of humanism that we find in transhumanism.Wolfe believes that transhumanism has been used to describe beingswhose basic capacities so radically exceed those of present humans as to no longer be unambiguously human by our current standards. Transhuman [] is the description of those who are in the process of becoming post-human.

This passage hits several points, the first being that transhumanism describes something so enhanced as to not be recognizably human. This suggests a higher state of being, which implies that transhumanism as an extension of post humanism is merely what comes next the next generation of an already superior being.From what Wolfe has stated thus far, I can gather that he does not see posthumanism as Mans evololution into something more. If anything, this definition is the opposite of how he sees posthumanism, for the rhetoric still suggests that Man sits atop a hierarchy.

This becomes clear further along in the introduction, as Wolfe cites Nick Bostrom in order to communicate his point:This sense of posthumanism derives directly from ideals of human perfectibility, rationality, and agency inherited from Renaissance humanism and the Enlightenment.Wolfe then states that the best-known inheritor of the cyborg strand of posthumanism is what is now being called transhumanisma movement that is dedicated, as the journalist and writer Joel Garreau puts it, to the enhancement of human intellectual, physical, and emotional capabilities, the elimination of disease and unnecessary suffering, and the dramatic extension of life span.

From this, I can discern that for Wolfe, posthumanism is the complete opposite of transhumanism, which he sees as nothing more than an intensification of humanism. Wolfe insists that his sense of posthumanismis thus analogous to Jean-Franois Lyotards paradoxical rendering of the postmodern: it comes both before and after humanism,which implies that it is not automatically post it exists alongside.Furthermore, he writes:Posthumanism in my sense isnt posthuman at allin the sense of being after our embodiment has been transcendedbut is only posthumanist, in the sense that it opposes the fantasies of disembodiment and autonomy, inherited from humanism itself.

Wolfe does not seem convinced that posthumanism should have anything to do with autonomy and superiority, as these seem to be the egotistical needs acquired from the humanist idea of mastering other species. He writes:To be truly posthumanist, the concept of subjectivity itself needs to be undermined and transformed in a way that does not privilege the human. It is only by giving up notions of personhood that speciesism can be destabilized, he argues, so that we can become posthumanists.Wolfe tries to re-imagine subjectivity as something not exclusively human in order to answer what posthumanism is. Rather than focus on what it has been historically, he imagines what it could be if anthropologically, we were no longer invested in maintaining human superiority.

Works Cited:

Wolfe, Cary. Introduction: What is Posthumanism?What is Posthumanism? xi-xxxiv.

Like Loading...

See the original post here:

Cary Wolfes What is Posthumanism? Introductory ...

Posthumanism week 3 Lorna Simmonds

Is what you make worth what it destroys?

To investigate how our creative impetus may affect the world

A problem of Globalisation?

Tony frys Design in the borderlands

Problem = monstrous project of total economic colonization, globalization creates a single global shared view and eradicated all the local ones so need to compromise opinions. Seek knowledge from other cultures and see what other think, make us more sustainable

Marshall mcluhan

Technology shapes ourselves in the world, extends ability and processes it in some way. They work us over, they leave no part of us untouched or unaffected. Any understanding of social and cultural change is impossible without a knowledge of media and technology

Electricity and circuits are an extension of the nervous system.

Mining a longer text how do media (technology) shape the body or the world?

Clothing our extended skin

How the media shapes the body or human experience influences in fashion from the media, effects the way we dress. Alters temperature, clothing can be used as a heat controlling mechanism as an extension of the skin. Began to dress for the eyes in Europe instead of for traditional clothing. Offensive text

Washing machine process of making things more efficient and quicker makes it less common to hand wash, hand wash may be more therapeutic and rewarding, sense of achievement. Mechanizing it removes the experience and turn it more into a work process.

Clock limits and restricts what theyre doing, without a clock we would have no measure of time. Time is a part of globalization. Time is valuable, time is commodified, its about how quick you can do things rather than what you do with it. Paid with time. Time is a construct of human perception.

Clothes clothes change the way we interact with the world. Can be physically constricted. Offensive and sexist and racist, talks about backwards people in tribes, women dressing to be looked at but now dressed to be looked at and touched.

Ontological design design a reality

-design is something more inescapable and profound that is generally recognised by designers it designs the world, it designs into existence and also designs out of existence certain features

-designing is fundamental to being human we design in ways that prefigure our actions, we are designed by our designing and by that which we have designed.

We design our world and our world designs us

Design practice directs the trajectory of the future; it designs away certain possibilities of the present.

Design is never complete because i never ceases to have consequences.

Is what you make worth what it destroys?

Tonkinwises Design away

How does he suggest design (practice) affects the world?

Dont agree with the text, we need to design to make a living, dont really have time to think about its effects when we need to survive. Trying to get people to not design. Says that design effects everything, creating a new object destroys other things such as materials and ecology.

Like Loading...

Related

More:

Posthumanism week 3 Lorna Simmonds

Posthumanism in Film | Philoscifize

As much as I love reading, I love immersing myself in a great film. The genre I find myself coming back to time and again is science fiction. Here are a few films in which I saw a posthumanistic theme or two.

[Spoiler Alert]

Terry Gillams The Zero Theorem (2013)

Kind of a mix between George Orwells 1984 (with management at Mancom vs. Big Brother), David Mitchells Cloud Atlas (with the opening scenes looking like something from Neo Seoul) and Ernest Clines Ready Player One (with the rapid evolvement of technology where everyone is basically living in a virtual world), The Zero Theorem piqued my interest and got me thinking, yet again, about living in a futuristic utopian society. Reclusive computer operator Qohen Leth is tasked with solving the Zero Theorem a mathematical equation that aims to prove that life is meaningless. Connecting with the theory that we will be overcome by a technological singularity, this film makes clear that everyone is connected all of the time. For example, Qohens workplace Mancom. Mimicking a kind of arcade, Mancom resembles an epicenter for rapid technology progression. Every employee has their own work space a neon slice carved out of a cylindrical power source equipped with a screen and the ever-necessary bicycle pedals to fuel them (or perhaps the pedals are simply for exercise seeing as the characters never step away from their devices for more than the time it might take to use a bathroom). Another example is thateveryone at the party our main character attends, by request of his supervisor at Mancom, is wearing ear buds and is connected to what appear to be touchscreen tablets (13:28). No one really talks to anyone else in person because they are all plugged-in to their electronic devices. The Zero Theorem gets a tad strange, even for my fascination with the scientifically abstract, so I concluded that the film was definitely open for interpretation. In the end, Qohen essentially escapes to a virtual world where he can live in peace and worry about the theorem no longer. The viewer is supposed to assume that our protagonist will be happy in this world of no reality; possibly proving that life has very different meanings for everyone. I conclude my analysis of The Zero Theorem by asking, why would you want to prove that life is meaningless? *begin infinite responses*

Christopher Nolans Interstellar (2014)

Interstellar is a film that now sits near the very top of my all-time favorite films list. This movie has so many great themes.

First: communicating with the past/the concept of time Someday we may be able to reach back through time to communicate with our past selves (through physical touch or mental stimulation). This concept in the film sparks so much thought on time travel that it is hard to wrap my mind around it. As one travels farther out into space, time moves at a slower pace compared to earths time. In the end, Matthew MacCoughnaheys character, Cooper, comes back physically younger than his daughter because time has passed differently for them according to their whereabouts. Time travel and communicating with the past are considered posthuman concepts that reach beyond what we conceptualize at the moment.

Second: gravity The whole film is centered around gravity (no pun intended). Communicating with the past involves gravity. Constructing their new home involves gravity. It even plays a role in time. One of the final scenes in which Cooper winds up in the fourth dimension behind his daughters bookshelf involves the use of gravity through dimensions to communicate effectively.

Third: environmental disaster This theme provides the movie with its immanence. Finding a new home for humanity because we have depleted our resources on earth is the main goal. The posthuman concept hangs in the delicate balance of this very theme; if we destroy our earth, we will need a place for ourselves to continue our existence. The film focuses on a technological singularity that is highlighted in the beginning with clips fromKen Burns and Dayton Duncans 2012 documentary,The Dust Bowl. This singularity is ourselves. Now, that creates a bit of a paradox seeing as the definition of a technological singularity as defined by Wikipedia is some form of artificial intelligence exponentially expanding. But, as humans are the creators of this artificial intelligence, would that not make the definition humans overcoming ourselves? My point is, in the film, humans have triggered the collapse of our planet and must race to find a progressive, posthumanistic solution.

Fourth: the power of paradox Coopers daughter Murphy believes that there is a poltergeist toppling over the books on her bookshelf. However, the pair soon discover that the ghost is using gravity to communicate with them in the form of binary. Cooper decodes the message, discovers NASA, is recruited for the mission of saving their planet which leads him into space, stumbles through an explosion and into the fourth dimension, and ends up behind Murphys bookshelf. He is the ghost. This is an example of the bootstrap paradox or ontological paradox and some may even see it as a self-fulfilling prophecy.

Alex Garlands Ex Machina (2015)

Deus ex machina is the literary device that refers to when an implausible character or concept is introduced to the story and produces an interesting outcome. It is also greek for god from the machine. Both device and greek origin procure a kind of unsettling inexpectancy; the audience (or in our case humanity) never knows what to expect. The tone of the film projects to the audience a feeling of anxiety; Domnall Gleasons character is being tested and no one knows what Ava is thinking. With only three characters throughout the entire feature, the audience must decipher what each ones motives are.

Ex Machina asks the question, how far do we take artificial intelligence? So far that we build a face for it? Does this help to integrate this foreign mechanics into our society, or does it simply just come with the concept? In the film Ava proves that she has already started thinking for herself; she does not need to rely on her human creator for survival any longer. Mimicking emotion is one of the most frightening and newfound aspects of this film. Perhaps that answers one part of the distance in question; AI is encased in a human-like shell to prevent discrimination.

The film also brings cyborgs into the conversation. If (both in the film and in reality) we can manufacture life-like artificial intelligence as a whole, then we should be able to break all of that apart and create artificially respondent parts. There is currently so much scientific research going into mind controlled prothetic limbs that it is inspiring. In this instance, the artificiality should become a part of the human, not the human becoming a part of the technology. I believe that that is where much of the fear of posthumanism enters the realm of thought. Will we fall to the artificial intelligence that we have created? Will it overcome us? What Garlands Ex Machinadoes is take that fear and put it into action. The film leaves the audience without a solid ending, a cliffhanger, if you will. What happens next is left up to the imagination. Perhaps Garland will make a sequel and show us Ava on her own amongst human beings

Stanley Kubricks 2001: A Space Odyssey

Another film that sits at the top of my all-time list is 2001: A Space Odyssey. Mainly for the fact that it is so open for interpretation and takes my curiosity to another level. Yet, it is blatently clear that a technological singularity takes over. The singularity that I am referring to is the Heuristically programmed ALgorithm 9000. The antagonist of the film, HAL 9000 is a computer with artificial intelligence. With the idea of posthumanism comes a sense of stepping beyond our current capabilities. To me, most of the time, that means expanding our endeavors into our universe and the final frontier. This film doesnt even begin to depict the shear number of emotions and possibilities of our future. Similar to Samuel Delany, whose novel, Stars in My Pocket Like Grains of Sand, I wrote about previously, Kubricks direction with this film leaves a lot to be questioned while stumbling through experiencing it. Which is why it is such a useful tool; Margaret Atwood once said something like: without our curiosity we are simply empty minds. And its true! This film does not give the viewer all of the answers by any means. I appreciate that the most.

Lee Toland Kriegers Age of Adeline (2015)

This one is for the slight romantic in me. Okay, perhaps the giant sap who secretly enjoys rom coms Here we have a woman who is struck by lightening in her late 20s, which then makes her stop aging. Similar to MacCoughnaheys character in Interstellar, Adeline appears younger than her daughter. The notion that someone could live to see centuries of evolution and technology past ones intended lifespan is incredible.

This movie is the wild card amongst the others in this post. The singularity is not necessarily a technological one. The lightening strike was pure nature and coincidence. But I think what stems from that phenomenon are the ideas that it offers for futuristic thinkers.There are, of course, ethical questions here, as well. Is it morally right for humans to live longer than normal? What happens to a person and their mind when they outlive everyone that they know and love? Does there come a point in life when youve seen enough? Does the mind ever stop craving to know what comes next?

Tarsem Singhs Self/Less (2015)

Joining Age of Adeline in the conversation of immortality is Self/Less. Faced with death, wealthy businessman Damian Hale decides to shed his body for a new, lab grown vessel. Now, let me stop right there. That idea in itself would have catastrophically high rates of consequence. The ethical issue that is then added to this film is the fact that the intended new body for Damian is in fact a body that had a life before he was to inhabit it. Should Damian give up his new life for a man he does not even know? Backing up even further, was it even ethical for the lab to have started such projects such as these? Strong arguments could be argued for either case. This film makes me increasingly curious about opportunities that may be available to us in the future. Of course posthuman ideas are going to come with compromises, but are they sacrifices that we will have to make with a gulity conscience?

Wrapping this up, some similarities that I have noticed in all of the films above are that they each focus on a singularity that has the potential to replace humanity, have an overwhelming sense of simultaneous doom laced with the greatest spark of hope humanity has ever felt, and they all show how creative our minds are already. If we have the ability to think up these ideas now, the question of creating them might only be an ethical one in generations to come. No one will be asking, Can we do that? The inquiries will shift to a more confounding, Should we do that?

Like Loading...

Original post:

Posthumanism in Film | Philoscifize

Posthumanism and new materialism in Munich …

This week I attended the ESEH conference in Munich. My session (organized by Martin Hultman, thanks for the invitation) and one other session dealt with posthuman ideas and new materialism (which can be seen as related fields). In various presentations one could hear the now common claims that everything flows, matter is energy, matter matters, trees are agents, animals (read geese) have culture, anthropocentrism is bad, etc. A term like materiality was used quite often but I agree with Ingold when he wonders what academic perversion has introduced this concept. To me it is a concept lingering from social constructionism. Materiality and even matter itself are terms that say very little. Where is this matter located? Has it to do with particles (rather than waves)? To Harman, materialism is simply an idealism with a realist alibi. Some of the presentations made that very clear.

In one presentation geese, that unfortunately landed in a polluted lake, were described as creatures with culture. There we find one of the main problems with these ideas. Anthropocentrism is seen to be wrong but the animals are being anthropomorphized. Instead of getting rid of the concepts of nature and culture once and for all, formerly natural animals are forced into the cultural sphere instead. They are just like us rather than we being like them. Animals are seen as persons and subjects, etc. Correlationism seems to hold a strong grip on posthumanism and new materialism since they still discuss the dichotomy between subject and object, culture and nature, etc. Hence, the suggestion that animism may provide a new way to interact with other entities (seeing animals, plants, stones, etc. as entities with personhood, not just from a social constructionist perspective but rather from a realist perspective) needs some more elaboration. Are non-western views really that different from western views? They are still anthropocentric. The Maya tethers such persons to turkeys, plants, stones, etc. but that perspective tells us nothing of what a turkey (or goose) feel. For that we must perform an alien phenomenology and become turkeycentric. Animism is, in my view, simply a sensual profile made of real objects. It is nothing revolutionary, not a new paradigm.

To quote Bogost: posthumanism is not posthuman enough. I am reluctant to the use of any concept that begins with the prefix post (yes, I know that I once used the term posthumanocentrism). Ideas that claims that they are not post anything else always seem more promising. So, instead of animating or anthropomorphizing every entity with personhood we must, as Harman says, morph the human realm into a variant of the inanimate. There we find the similarity between entities, they are not all subjects or persons. Instead they are all objects (or units). We should not reduce them to some underlying process (undermining) or being part of a greater network (overmining). We should definitely not reduce matter to being transformations of energy and refer to Einsteins famous equation. The only field of thought that I have seen this to be a common ingredient is in New Age (quite common in the 2012-phenomenon). We do not want to tread on that slippery slope that may drag us down into muddy waters.

Like Loading...

Related

Read more:

Posthumanism and new materialism in Munich ...

Transhumanism & Posthumanism | BioethicsBytes

In this, the first of three episodes, the BBC4 mini-series Visions of The Future examines how some of the scientific advances of the 20th and early-21st century may shape our future. Specifically, presenter Michio Kaku Professor of physics and co-creator of string field theory posits that we are on the brink of an historic transition from the the age of scientific discovery to the age of scientific mastery (00:01:20). He suggests that having created artificial intelligence, unravelled the molecule of life and unlocked the secrets of matter (all 00:01:03), science of the future will be concerned with more than mere observation of nature. It will be concerned with its mastery.

Thus, while the individual programmes each explore human mastery of one of three key areas (intelligence, DNA and matter), the series as a whole maintains a consistent theme: that though this mastery offers us unparalleled freedom and opportunities (00:57:47) it also presents us with profound challenges and choices (00:01:46). Kaku refers to key social issues that will be raised by future science and technology as topics we must start to address today (00:57:59). In the first episode Kaku introduces a number of developments stemming from ubiquitous computing (00:06:19), many of which intersect with relatively new areas of debate in bioethics. Ubiquitous computing or ubiquitous technology is the view that powerful computer microchips will soon be everywhere. They will be such a taken-for-granted feature of every product we use or buy, that they will become largely unnoticed and invisible. While obvious applications of this include intelligent cars and roads, health care monitoring technologies might also become commonplace. For example, Kaku suggests that wearable computers (00:07:40) in our clothes will monitor our health from the outside, and that by swallowing an aspirin-sized pill with the power of a PC and a video camera (00:08:45) the health of our internal organs might also be continuously assessed.

However, as interviewee Susan Greenfield notes, the biggest changes may come when ubiquitous technology converges with the internet (00:09:11); changes which raise some rather disturbing questions (00:18:00). These focus on issues of identity (loss of identity, multiple identities), the preference of virtual social networks over real social networks, and the impact upon family life. As Greenfield further comments, current experience with virtual reality worlds like Second Life and online gaming, suggests changes are already taking place in these areas.

For Kaku, however, it is in AI (artificial intelligence) that an evolutionary leap that will profoundly challenge the human condition (00:22:08) is now taking place. While he does describe the types of monitoring technologies noted above as machine intelligences, it is in the move towards intelligent machines that the future lies. It is these machines that raise a number of important questions with respect to the relatively new bioethical area of robot ethics, including:

These questions also intersect with long-standing debates in philosophy and other areas of ethics, and have also been explored in popular science books and TV fiction (see the BioethicsBytes posts on Kevin Warwicks I, Cyborg and the Cybermen episodes of BBCs Doctor Who). For example, phenomenologists, epistemologists and AI experts have long debated whether machines will ever display human level intelligence (00:29:18) including such social skills as getting the joke (00:37:52) or whether they will be limited to merely mimicking some aspects of it. Kaku explores this question with commentators and AI researchers like Ray Kurzweil and Rosalind Picard, and focuses on emotion, which he suggests is critical for higher intelligence (00:36:58). Current work in affective computing is directed towards developing robots with some such capacities, though as technology forecaster Paul Saffo notes, youll know its not really intelligent (00:35:51).

Similarly, questions around how we might relate to intelligent machines resonate with debates in animal ethics. Kaku notes the tendency to anthropomorphise robots that appear intelligent. He refers to his own Roomba robot, and says of the Japanese robot Asimo I know Asimo is a machine, but I find myself relating to it as if it were a real person (00:32:33). This introduces one of the key issues in the new area of robot ethics: at what point might machines come to be seen as persons rather than mere things, and if this does occur should they be granted robot rights? (see for example Sawyer. 2007. Robot Ethics. Science Magazine, Vol. 318, pp. 1037). Extending this further, Visions of the Future considers what relationship we humans might have with machines whose intelligence greatly exceeded our own. This discussion is predicated on the possibility that intelligent machines might outgrow human control (00:40:15), and examines whether this would be based on harmony or conflict. Here the focus is not on how we will treat the machines of the future, but on how they might treat us.

However, as the final sections of this episode of Visions of the Future highlight, the distinction and opposition of the categories human and machine implied above may have limited relevance in the future. Alongside the drive to create intelligent machines, Kaku notes growing interest in the mechanical enhancement of human intelligence: as machines become more like humans, humans may become more like machines (00:43:36). Further, we are asked precisely how many of our natural body parts could we replace with artificial ones before we begin to loose our sense of being human? (00:55:27).

These concerns echo several of the dominant themes in posthumanism: the philosophical trend and cultural movement that both observes and advocates moving beyond a traditional or classical modern conception of the nature of humanity. In the form of transhumanism, this approach embraces the notion of upgraded human, the cyborg, as the next inevitable evolutionary step. In may ways, Visions of the Future functions to outline, both the steps in the posthumanist argument, and it ultimate endpoint. It highlights how technologies currently used for therapeutic purposes could be used to enhance various human capacities (the examples used here are mood, memory and intelligence), however, that those who choose not to take part in this revolution will find themselves severely disadvantaged. Paul Saffo notes all revolutions have winners and losers, this revolution is no exception the big losers are the people who say they dont want to get involved. They are the ones who are going to discover that being a little bit out of touch will have some unpleasant consequences (00:56:39).

Overall this futuristic first episode of the Visions of the Future series sets a tone of expectation both of the future and the next two episodes. It is engaging and useful, both in its presentation of the science, and the questions it raises regarding the social and ethical implications of the intelligence revolution.

The first of three episodes of Visions of the Future was first broadcast on BBC4 on November 5th 2007 at 21:00 (TRILT identifier: 00741D95).

Read the original post:

Transhumanism & Posthumanism | BioethicsBytes

Cary Wolfe: What Is Posthumanism? – UMP | University of …

Cary Wolfe is Bruce and Elizabeth Dunlevie Professor of English at Rice University. He is author of What Is Posthumanism? (2009), the 8th installment in UMP's Posthumanities Series. His previous books include Critical Environments: Postmodern Theory and the Pragmatics of the Outside and Animal Rites: American Culture, the Discourse of Species, and Posthumanist Theory, and editor of Zoontologies: The Question of the Animal. Here is an excerpt of an essay Cary Wolfe wrote for this blog to introduce his posthumanist (as opposed to posthuman) theory. You can read the full text here.

DISCOVERING THE HUMAN

One of the main points I stress in my new book is that posthumanism as I understand it is not posthuman but rather posthumanist. Of course, humanism is a term that covers so much ground, comprises so many different thinkers, movements, and values, that any deployment of the term is bound to be a little reductive. I begin the book with this more or less representative definition that pops up in a Google search:

It will probably come as no surprise that I share many of the values and aspirations announced in such a definition. In fact, I go out of my way to insist that posthumanism as I use the term isnt about a wholesale rejection or surpassing of humanism and its values. Rather, my point is that humanisms often admirable aspirations are undercut by the conceptual and philosophical tools it uses to conceptualize them. For example, most of us would probably agree that people with disabilities should be treated with respect and equality, or that non-human animals should be protected from cruelty and abuse. But the problem, as I show in this book, is that the humanism of certain strains of disability studies or of animal rights philosophy, in their attempts to make good on these aspirations, reinscribes a very familiar form of liberal humanist subjectivity whose normative force was taken to be the problem in the first place. Shouldnt we instead endeavor for a mode of thought that values the heterogeneity of ways of being in the world for their difference, their uniqueness, their non-generic nature, rather than their ability to reproduce or approximate, however imperfectly, a normative picture of us?

To put this another way, I agree with humanism that transcendental justifications must be rejected and that solutions cant be parochial (commitments of humanism that would seem all the more relevant in the current geopolitical moment, after all), but the problem is that humanism does not adequately apply this principle to itself. It ends up indulging its own dogmas, its own parochial solutions. Chief among these, I argue, is the dogma that insists on an ontological differenceand the ethical consequences that follow from that differencebetween homo sapiens and every other life form on the planet. This flies in the face of current scientific knowledge about non-human life, and it flies in the face of what should be humanisms commitment to a conceptual frame that is more nuanced and responsible than the ham-fisted (pun intended) distinction between the human and the animal. So as Foucault once famously put it, in this sense, one might well argue that Enlightenment and Humanism are not two sides of the same coin, but are in tension with each other.

Part of the unfortunate fallout of the conceptual apparatus of humanism is that it gives us an overly simple picturea fantasy, reallyof what the human is. Consider, for example, the rise of what is often called transhumanism, often taken to be a defining discourse of posthumanism (as in Ray Kurzweils work on the singularitythe historical moment at which engineering developments such as nanotechnology enable us to transcend our physical and biological limitations as embodied beings, ushering in a new phase of evolution). As many of its proponents freely admit, the philosophical ideals of transhumanism are quite identifiably humanistnot only in their dream of transcending the life of the body and our animal origins but also in their investment in the ideals of human perfectibility, rationality, autonomy, and agency. In contrast to this dream of transcendence and perfectibility, posthumanism in my sense points toward the necessity of moving beyond the philosophical simplifications of humanism (many of them self-flattering, of course!) to arrive at a much thicker, more complex and layered description of this thing we call human and how it is bound up with all sorts of forces and factors that arent human at all (our animal biological inheritance and how it shapes our emotions, our behavior, our needs and wants; our ecological embeddedness as creatures of evolution in a web of life not of our making; the ahuman exteriority and technicity of the archives and prostheses of memory and culture, and so on).

Posthumanism in this sense thus forces us to attend to the paradox that we can become who we are only by virtue of being constituted by somethingactually, many somethingsthat we are not. Chief among these, perhaps, is language. You can think of language as humanism doesas something that institutes not just a phenomenological difference but an ontological difference between normal human beings and the rest of the universe (a view that draws into its wake a vast collection of very different thinkers from Heidegger to Daniel Dennett); or you can think of language as I do (following a similarly diverse genealogy that includes Gregory Bateson, Humberto Maturana, Francisco Varela, and Jacques Derrida): as an essentially ahuman prosthesis, a technique and a machine that itself is a subset and second-order phenomenon of a larger domain of meaning that includes all sorts of non-linguistic forms of communication not limited to the human domain alone. This gives you a much more robust and nuanced picture of how language is (and is not) constitutive of human behavior; it allows you to describe how meaning gets made in recursive exchanges across previously discreet ontological domains (say, between humans and animals); and it also enables you to understand how human communication is a multi-dimensional and often asynchronous process that continues to be inhabited by the evolutionary and biological background out of which linguistic domains (to use Maturana and Varelas phrase) emerged. Or as Gregory Bateson once put it (humorously and perceptively), If you say to a girl, 'I love you,' she is likely to pay more attention to the accompanying kinesics and paralinguistics than to the words themselves (Steps to an Ecology of Mind 86). (This is one of the reasons, incidentally, that e-mail is such a brittle and incendiary form of communication; there is no such dampening mechanism, and it is difficult to make up for the loss of tone of voice, body posture, eye contact, and so on in such a thin and impoverished medium--hence the invention of that paltry substitute called the emoticon.)

What all of this suggests is that our thoughts, our concepts, are in an important sense not ours at all, but rather they derive from our constitution by something radically not us. And this in turn points to a second dimension of the argument of What Is Posthumanism?: that it is not enough to think of it simply as a kind of content, as merely a thematics of the historical moment in which the human becomes decentered by and disseminated in technological, informational, pharmacological, and communicational apparatuses that render it no longer master in its own house (as Marx, Freud, and Nietzsche long ago realized in their different, albeit problematic, ways). After all, as I have already suggested with the examples of transhumanism and animal rights philosophy, it is perfectly possible to do posthumanism in a thoroughly humanist way. The question of posthumanism, then, obtains not just on one level but on twonot just what posthumanism thinks about but also, and more importantly, how it thinks about it.

-----

Cary Wolfe is Bruce and Elizabeth Dunlevie Professor of English at Rice University. He is author of What Is Posthumanism?, the 8th installment in the University of Minnesota Press's Posthumanities Series. His previous books include Critical Environments: Postmodern Theory and the Pragmatics of the Outside (Minnesota, 1998) and Animal Rites: American Culture, the Discourse of Species, and Posthumanist Theory, and he is editor of Zoontologies: The Question of the Animal (Minnesota, 2003).

See more here:

Cary Wolfe: What Is Posthumanism? - UMP | University of ...

Text to speech | Multilingual | Natural voices | Talkify

Listen to article The super-connector airlines face a world of troubles

WHEN a video of a passenger being dragged off a United Airlines flight went viral last month, the American carriers Middle Eastern rivals were quick to mock its customer service. Qatar Airways updated its smartphone app to say it doesnt support drag and drop. The ribbing was justified. Over a decade of expansion, Qatar Airways, along with Emirates of Dubai, the worlds largest airline by international passenger miles travelled, and Etihad Airways of Abu Dhabi, wowed customers with superior service and better-value fares.Passengers joined them in droves, abandoning hub airports in America and Europe as well as the airlines that use them.

Crew members and the father had a disagreement over where to store a birthday cake.

The Derek Jeter interview: How he became No. 2

A look behind some of the words that are making an impact in the general election campaign this week.

Government must unveil revised plans on 9 May and cannot wait until after the general election as it wanted to

More than 200 jail officers in Cook County, Ill. called out sick Sunday, forcing the facility to be placed on lockdown, officials said.

Classroom collaboration software exists, but Epigrammar thinks its approach better tackles the issue of student grammar, test creation and comprehension. Teachers can help facilitate student conversations on an assigned text by uploading it to Epigrammar, then helping their students review and annotate the work, in real time. Read More

Opposition to the Dakota Access oil pipeline has persuaded some banks to stop supporting projects that might harm the environment or tread on indigenous rights, but calling the divest movement a success might be a stretch

The biggest cyberattack the world has ever seen is still claiming victims and threatens to create even more havoc on Monday when people return to work.

W. Kamau Bell explores the causes behind poverty, unemployment and crime among the country's indigenous people. "United Shades of America" airs Sundays at 10 p.m. ET/PT.

Read the original:

Text to speech | Multilingual | Natural voices | Talkify

Leo Igwe – The Maravi Post

Leo Igwe

Leo Igwe (born July 26, 1970) is a Nigerian human rights advocate and humanist. Igwe is a former Western and Southern African representative of the International Humanist and Ethical Union, and has specialized in campaigning against and documenting the impacts of child witchcraft accusations. He holds a Ph.D from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. Igwe's human rights advocacy has brought him into conflict with high-profile witchcraft believers, such as Liberty Foundation Gospel Ministries, because of his criticism of what he describes as their role in the violence and child abandonment that sometimes result from accusations of witchcraft. His human rights fieldwork has led to his arrest on several occasions in Nigeria. Igwe has held leadership roles in the Nigerian Humanist Movement, Atheist Alliance International, and the Center For InquiryNigeria. In 2012, Igwe was appointed as a Research Fellow of the James Randi Educational Foundation, where he continues working toward the goal of responding to what he sees as the deleterious effects of superstition, advancing skepticism throughout Africa and around the world. In 2014, Igwe was chosen as a laureate of the International Academy of Humanism and in 2017 received the Distinguished Services to Humanism Award from the International Humanist and Ethical Union. Igwe was raised in southeastern Nigeria, and describes his household as being strictly Catholic in the midst of a "highly superstitious community," according to an interview in the Gold Coast Bulletin.[1] At age twelve, Igwe entered the seminary, beginning to study for the Catholic priesthood, but later was confused by conflicting beliefs between Christian theology and the beliefs in witches and wizards that are "entrenched in Nigerian society."[1] After a period of research and internal conflict due to doubts about the "odd blend of tribalism and fundamentalist Christianity he believes is stunting African development," a 24-year-old Igwe resigned from the seminary and relocated to Ibadan, Nigeria

Visit link:

Leo Igwe - The Maravi Post

Joss Whedon fan site shuts down after ex-wife’s critical essay – EW.com

After 15 years, Whedonesque is shutting down.

The popular Joss Whedon fan site announced Monday it is closing down and will become a read-only site at some stage in the future. The site was a discussion board hub for all things related to The Avengers director and Firefly showrunner, who has inspired a passionate and loyal fan community that few writer-producers in Hollywood can match.

Recently, Whedon who has supported and espoused feminist causes and created strong female characters throughout his career has been under fire among somefans after his ex-wife, Kai Cole, wrote a guest blog for The Wrap alleging her former husband is a hypocrite preaching feminist ideals.

The two were married in the 1990s, separated in 2012 and finalized their divorce in 2016. Cole accused her ex ofa secret affair on the set ofBuffy the Vampire Slayer, and claimed Whedon hid multiple affairs and a number of inappropriate emotional ones that he had with his actresses, co-workers, fans, and friends. Cole said she wrote the blogto let women know that he is not who he pretends to be. Whedon issued a statement sayingthe blog includes inaccuracies and misrepresentations, but also that he wont comment out of concern for his children and out of respect for his ex-wife.

Whedonesque owners were asked by readers if the site was shutting down because of the issue or for another reason.While no exact reason was given for the closure, one owner, Caroline van Oosten de Boer, didnt deny it might have been a factor, but stated, I have been toying with closing down the site for various reasons for the last five years or so.

On social media, van Oosten de Boer also tweeted about the site shut down (and alluded to Coles accusations):

Readers opinions were varied, many feeling that Whedons personal life shouldnt be an issue in continuing the fan site. Though as one reader put it: Seems the right decision to close the site, and a dignified last post. This site has felt like a kind of time capsule to me, the way it harks back to the golden age of Joss Whedon shows, and also the now antiquated site design. 🙂 It served fans of his work well over the years, but times change and its time to move on.Obviously, a sad way for things to end, but such is life. I guess heroes always turn out to be flawed and complex people, some more than others.

Despite the site closing, the Whedonseque Twitter account will remain active:

Whedon was previously criticized from a feminist perspective after his film The Avengers: Age of Ultron came under fire for its depiction of Black Widows storyline.

Next up for Whedon is Nov. 17s Justice League, where Whedon took over directing duties from Zack Snyder after the latter suffered a personal family tragedy.

For more on Whedon, check out our 2013 deep-dive interview with the director where he talks about his upbringing, inspirations, early career and more.

Read the original here:

Joss Whedon fan site shuts down after ex-wife's critical essay - EW.com