Monthly Archives: November 2022

Technology in S.F.s Frozen reduces musicians in live performances, but at what cost to audiences? – SF Chronicle Datebook

Posted: November 27, 2022 at 1:47 pm

Technology in S.F.s Frozen reduces musicians in live performances, but at what cost to audiences?  SF Chronicle Datebook

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Declining Stock and Decent Financials: Is The Market Wrong About Medlive Technology Co., Ltd. (HKG:2192)? – Simply Wall St

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Land value tax – Wikipedia

Posted: at 1:41 pm

Levy on the unimproved value of land

A land value tax (LVT) is a levy on the value of land without regard to buildings, personal property and other improvements.[1] It is also known as a location value tax, a site valuation tax, split rate tax, or a site-value rating.

Land value taxes are generally favored by economists as they do not cause economic inefficiency, and reduce inequality.[2] A land value tax is a progressive tax, in that the tax burden falls on land owners, because land ownership is correlated with wealth and income.[3][4] The land value tax has been referred to as "the perfect tax" and the economic efficiency of a land value tax has been accepted since the eighteenth century.[1][5][6] Economists since Adam Smith and David Ricardo have advocated this tax because it does not hurt economic activity or discourage or subsidize development.

LVT is associated with Henry George, whose ideology became known as Georgism. George argued that taxing the land value is most logical source of public revenue because the supply of land is fixed and because public infrastructure improvements would be reflected in (and thus paid for by) increased land values.[7]

Land value taxation is currently implemented throughout Denmark,[8] Estonia, Lithuania,[9] Russia,[10] Singapore,[11] and Taiwan;[12] it has also been applied to lesser extents in parts of Australia, Mexico (Mexicali), and the United States (e.g., Pennsylvania[13]).

Most taxes distort economic decisions and discourage beneficial economic activity. For example, property taxes discourage construction, maintenance, and repair because taxes increase with improvements. LVT is not based on how land is used. Because the supply of land is essentially fixed, land rents depend on what tenants are prepared to pay, rather than on landlord expenses. Thus landlords cannot pass LVT to tenants, who would move or rent smaller spaces before absorbing increased rent.[15]

The land's occupants benefit from improvements surrounding a site. Such improvements shift tenants' demand curve to the right (they will pay more). Landlords benefit from price competition among tenants; the only direct effect of LVT in this case is to reduce the amount of social benefit that is privately captured as land price by titleholders.

LVT is said to be justified for economic reasons because it does not deter production, distort markets, or otherwise create deadweight loss. Land value tax can even have negative deadweight loss (social benefits), particularly when land use improves.[16] Nobel Prize-winner William Vickrey believed that

"removing almost all business taxes, including property taxes on improvements, excepting only taxes reflecting the marginal social cost of public services rendered to specific activities, and replacing them with taxes on site values, would substantially improve the economic efficiency of the jurisdiction."[17]

LVT's efficiency has been observed in practice.[18] Fred Foldvary stated that LVT discourages speculative land holding because the tax reflects changes in land value (up and down), encouraging landowners to develop or sell vacant/underused plots in high demand. Foldvary claimed that LVT increases investment in dilapidated inner city areas because improvements don't cause tax increases. This in turn reduces the incentive to build on remote sites and so reduces urban sprawl.[19] For example, Harrisburg, Pennsylvania's LVT has operated since 1975. This policy was credited by mayor Stephen R. Reed with reducing the number of vacant downtown structures from around 4,200 in 1982 to fewer than 500.[20]

LVT is arguably an ecotax because it discourages the waste of prime locations, which are a finite resource.[21][22][23] Many urban planners claim that LVT is an effective method to promote transit-oriented development.[24][25]

The value of land reflects the value it can provide over time. This value can be measured by the ground rent that a piece of land receives on the market. The present value of ground-rent is the basis for land prices. A land value tax (LVT) will reduce the ground rent received by the landlord, and thus will decrease the price of land, holding all else constant. The rent charged for land may also decrease as a result of efficiency gains if speculators stop hoarding unused land.

Real estate bubbles direct savings towards rent seeking activities rather than other investments and can contribute to recessions. Advocates claim that LVT reduces the speculative element in land pricing, thereby leaving more money for productive capital investment.[26]

At sufficiently high levels, LVT would cause real estate prices to fall by taxing away land rents that would otherwise become 'capitalized' into the price of real estate. It also encourages landowners to sell or develop locations that they are not using. This might cause some landowners, especially pure landowners, to resist high land value tax rates. Landowners often possess significant political influence, which may help explain the limited spread of land value taxes so far.[27]

A land value tax has progressive tax effects, in that it is paid by the owners of valuable land who tend to be the rich, and since the amount of land is fixed, the tax burden cannot be passed on as higher rents or lower wages to tenants, consumers or workers.[3][28][4]

Several practical issues complicate LVT implementation. Most notably, it must be:

Levying an LVT requires an assessment and a title register. In a 1796 United States Supreme Court opinion, Justice William Paterson said that leaving the valuation process up to assessors would cause bureaucratic complexities, as well as non-uniform procedures.[29] Murray Rothbard later raised similar concerns, claiming that no government can fairly assess value, which can only be determined by a free market.[30]

Compared to modern property tax assessments, land valuations involve fewer variables and have smoother gradients than valuations that include improvements. This is due to variation of building design and quality. Modern statistical techniques have improved the process; in the 1960s and 1970s, multivariate analysis was introduced as an assessment tool.[31] Usually, such a valuation process commences with a measurement of the most and least valuable land within the taxation area. A few sites of intermediate value are then identified and used as "landmark" values. Other values are interpolated between the landmark values. The data is then collated in a database,[32] "smoothed" and mapped using a geographic information system (GIS). Thus, even if the initial valuation is difficult, once the system is in use, successive valuations become easier.

In the context of LVT as a single tax (replacing all other taxes), some have argued that LVT alone cannot raise enough tax revenue.[33] However, the presence of other taxes can reduce land values and hence the revenue that can be raised from them. The Physiocrats argued that all other taxes ultimately come at the expense of land rental values. Most modern LVT systems function alongside other taxes and thus only reduce their impact without removing them. Land taxes that are higher than the rental surplus (the full land rent for that time period) would result in land abandonment.[34]

In some countries, LVT is impractical because of uncertainty regarding land titles and tenure. For instance a parcel of grazing land may be communally owned by village inhabitants and administered by village elders. The land in question would need to be held in a trust or similar body for taxation purposes. If the government cannot accurately define ownership boundaries and ascertain the proper owners, it cannot know from whom to collect the tax. Clear titles are absent in many developing countries.[35] In African countries with imperfect land registration, boundaries may be poorly surveyed and the owner can be unknown.[36]

The owner of a vacant lot in a thriving city must still pay a tax and would rationally perceive the property as a financial liability, encouraging them to put the land to use in order to cover the tax. LVT removes financial incentives to hold unused land solely for price appreciation, making more land available for productive uses. Land value tax creates an incentive to convert these sites to more intensive private uses or into public purposes.

The selling price of a good that is fixed in supply, such as land, does not change if it is taxed. By contrast, the price of manufactured goods can rise in response to increased taxes, because the higher cost reduces the number of units that suppliers are willing to sell at the original price. The price increase is how the maker passes along some part of the tax to consumers.[3] However, if the revenue from LVT is used to reduce other taxes or to provide valuable public investment, it can cause land prices to rise as a result of higher productivity, by more than the amount that LVT removed.

Land tax incidence rests completely upon landlords, although business sectors that provide services to landlords are indirectly impacted. In some economies, 80 percent of bank lending finances real estate, with a large portion of that for land.[37] Reduced demand for land speculation might reduce the amount of circulating bank credit.

While land owners are unlikely to be able to charge higher rents to compensate for LVT, removing other taxes may increase rents, as this may affect the demand for land.[38][39]

Assuming constant demand, an increase in constructed space decreases the cost of improvements to land such as houses. Shifting property taxes from improvements to land encourages development. Infill of underutilized urban space is one common practice to reduce urban sprawl.

LVT is less vulnerable to tax evasion, since land cannot be concealed or moved overseas and titles are easily identified, as they are registered with the public.[40] Land value assessments are usually considered public information, which is available upon request. Transparency reduces tax evasion.[41]

Land acquires a scarcity value owing to the competing needs for space. The value of land generally owes nothing to the landowner and everything to the surroundings.[42]

It has been claimed that land is God's gift to mankind.[43] For example, the Catholic Church asserts in its 1967 "universal destination of goods" principle:

Everyone knows that the Fathers of the Church laid down the duty of the rich toward the poor in no uncertain terms. As St. Ambrose put it: "You are not making a gift of what is yours to the poor man, but you are giving him back what is his. You have been appropriating things that are meant to be for the common use of everyone. The earth belongs to everyone, not to the rich."[44]

In addition, the Church maintains that civil authorities have the right and duty to regulate the legitimate exercise of the right to ownership for the sake of the common good, including the right to tax.[45]

LVT considers the effect on land value of location, and of improvements made to neighbouring land, such as proximity to roads and public works. LVT is the purest implementation of the public finance principle known as value capture.

A public works project can increase land values and thus increase LVT revenues. Arguably, public improvements should be paid for by the landowners who benefit from them.[47] Thus, LVT captures the land value of socially created wealth, allowing a reduction in tax on privately created (non-land) wealth.[48]

LVT generally is a progressive tax, with those of greater means paying more,[4][49] in that land ownership correlates to income[50] and landlords cannot shift the tax burden onto tenants.[51] LVT generally reduces economic inequality, removes incentives to misuse real estate, and reduces the vulnerability of economies to property booms and crashes.[52]

Land value taxation began after the introduction of agriculture. It was originally based on crop yield. This early version of the tax required simply sharing the yield at the time of the harvest, on a yearly basis.[53][clarification needed]

Rishis of ancient India claimed that land should be held in common and that unfarmed land should produce the same tax as productive land. "The earth ...is common to all beings enjoying the fruit of their own labour; it belongs...to all alike"; therefore, "there should be left some for everyone". Apastamba said "If any person holding land does not exert himself and hence bears no produce, he shall, if rich, be made to pay what ought to have been produced".[54]

Mencius[55] was a Chinese philosopher (around 300 BCE) who advocated for the elimination of taxes and tariffs, to be replaced by the public collection of urban land rent: "In the market-places, charge land-rent, but don't tax the goods."[56]

During the Middle Ages, in the West, the first regular and permanent land tax system was based on a unit of land known as the hide. The hide was originally the amount of land sufficient to support a household. It later became subject to a land tax known as "geld".[57]

The physiocrats were a group of economists who believed that the wealth of nations was derived solely from the value of land agriculture or land development. Before the Industrial Revolution, this was approximately correct. Physiocracy is one of the "early modern" schools of economics. Physiocrats called for the abolition of all existing taxes, completely free trade and a single tax on land.[58] They did not distinguish between the intrinsic value of land and ground rent.[59] Their theories originated in France and were most popular during the second half of the 18th century. The movement was particularly dominated by Anne Robert Jacques Turgot (17271781) and Franois Quesnay (16941774).[60] It influenced contemporary statesmen, such as Charles Alexandre de Calonne. The physiocrats were highly influential in the early history of land value taxation in the United States.

A participant in the Radical Movement, Thomas Paine contended in his Agrarian Justice pamphlet that all citizens should be paid 15 pounds at age 21 "as a compensation in part for the loss of his or her natural inheritance by the introduction of the system of landed property." "Men did not make the earth. It is the value of the improvements only, and not the earth itself, that is individual property. Every proprietor owes to the community a ground rent for the land which he holds."[61] This proposal was the origin of the citizen's dividend advocated by Geolibertarianism. Thomas Spence advocated a similar proposal except that the land rent would be distributed equally each year regardless of age.[62]

Adam Smith, in his 1776 book The Wealth of Nations, first rigorously analyzed the effects of a land value tax, pointing out how it would not hurt economic activity, and how it would not raise contract rents.

Ground-rents are a still more proper subject of taxation than the rent of houses. A tax upon ground-rents would not raise the rents of houses. It would fall altogether upon the owner of the ground-rent, who acts always as a monopolist, and exacts the greatest rent which can be got for the use of his ground. More or less can be got for it according as the competitors happen to be richer or poorer, or can afford to gratify their fancy for a particular spot of ground at a greater or smaller expense. In every country the greatest number of rich competitors is in the capital, and it is there accordingly that the highest ground-rents are always to be found. As the wealth of those competitors would in no respect be increased by a tax upon ground-rents, they would not probably be disposed to pay more for the use of the ground. Whether the tax was to be advanced by the inhabitant, or by the owner of the ground, would be of little importance. The more the inhabitant was obliged to pay for the tax, the less he would incline to pay for the ground; so that the final payment of the tax would fall altogether upon the owner of the ground-rent.

Henry George (2 September 1839 29 October 1897) was perhaps the most famous advocate of recovering land rents for public purposes. An American journalist, politician and political economist, he advocated a "single tax" on land that would eliminate the need for all other taxes. George first articulated the proposal in Our Land and Land Policy (1871).[63] Later, in his best-selling work Progress and Poverty (1879), George argued that because the value of land depends on natural qualities combined with the economic activity of communities, including public investments, the economic rent of land was the best source of tax revenue.[7] This book significantly influenced land taxation in the United States and other countries, including Denmark, which continues grundskyld ('ground duty') as a key component of its tax system.[8] The philosophy that natural resource rents should be captured by society is now often known as Georgism. Its relevance to public finance is underpinned by the Henry George theorem.

After the 1868 Meiji Restoration in Japan, land tax reform was undertaken. An LVT was implemented beginning in 1873. By 1880 initial problems with valuation and rural opposition had been overcome and rapid industrialisation began.

In the United Kingdom, LVT was an important part of the platform of the Liberal Party during the early part of the twentieth century. David Lloyd George and H. H. Asquith proposed "to free the land that from this very hour is shackled with the chains of feudalism."[64] It was also advocated by Winston Churchill early in his career.[65] The modern Liberal Party (not to be confused with the Liberal Democrats, who are the heir to the earlier Liberal Party and who offer some support for the idea)[66] remains committed to a local form of LVT,[67] as do the Green Party of England and Wales[68] and the Scottish Greens.[69]

The 1931 Labour budget included an LVT, but before it came into force it was repealed by the Conservative-dominated national government that followed.[70]

An attempt at introducing LVT in the administrative County of London was made by the local authority under the leadership of Herbert Morrison in the 19381939 Parliament, called the London Rating (Site Values) Bill. Although it failed, it detailed legislation for the implementation of a system of LVT using annual value assessment.[71]

After 1945, the Labour Party adopted the policy, against substantial opposition, of collecting "development value": the increase in land price arising from planning consent. This was one of the provisions of the Town and Country Planning Act 1947, but it was repealed when the Labour government lost power in 1951.

Senior Labour figures in recent times have advocated an LVT, notably Andy Burnham in his 2010 leadership campaign, former Leader of the Opposition Jeremy Corbyn, and Shadow Chancellor John McDonnell.

The Republic of China was one of the first jurisdictions to implement an LVT, specified in its constitution. Sun Yat-Sen would learn about LVT from the Kiautschou Bay concession, which had successful implementation of LVT, bringing increased wealth and financial stability to the colony. The Republic of China would go on to implement LVT in farms at first, later implementing it in the urban areas due to its success.[72]

Alfred Marshall argued in favour of a "fresh air rate", a tax to be charged to urban landowners and levied on that value of urban land that is caused by the concentration of population.[73] That general rate should have to be spent on breaking out small green spots in the midst of dense industrial districts, and on the preservation of large green areas between different towns and between different suburbs which are tending to coalesce. This idea influenced Marshall's pupil Arthur Pigou's ideas on taxing negative externalities.[74]

Pigou wrote an essay supporting LVT, interpreted as support for Lloyd George's People's Budget.[75]

Paul Samuelson supported LVT. "Our ideal society finds it essential to put a rent on land as a way of maximizing the total consumption available to the society. ...Pure land rent is in the nature of a 'surplus' which can be taxed heavily without distorting production incentives or efficiency. A land value tax can be called 'the useful tax on measured land surplus'."

Milton Friedman stated: "There's a sense in which all taxes are antagonistic to free enterprise and yet we need taxes. ...So the question is, which are the least bad taxes? In my opinion the least bad tax is the property tax on the unimproved value of land, the Henry George argument of many, many years ago."[76]

Michael Hudson is a proponent for taxing rent, especially land rent. ".... politically, taxing economic rent has become the bte noire of neoliberal globalism. It is what property owners and rentiers fear most of all, as land, subsoil resources and natural monopolies far exceed industrial capital in magnitude. What appears in the statistics at first glance as 'profit' turns out upon examination to be Ricardian or 'economic' rent."

Paul Krugman agreed that LVT is efficient, however he disputed whether it should be considered a single tax, as he believed it would not be enough alone, excluding taxes on natural resource rents and other Georgist taxes, to fund a welfare state. "Believe it or not, urban economics models actually do suggest that Georgist taxation would be the right approach at least to finance city growth. But I would just say: I don't think you can raise nearly enough money to run a modern welfare state by taxing land [only]."[77]

Joseph Stiglitz, articulating the Henry George theorem wrote that, "Not only was Henry George correct that a tax on land is nondistortionary, but in an equilitarian society ... tax on land raises just enough revenue to finance the (optimally chosen) level of government expenditure."[78]

Rick Falkvinge proposed a "simplified taxless state" where the state owns all the land it can defend from other states, and leases this land to people at market rates.[79]

Land taxes in Australia are levied by the states. The exemption thresholds vary, as do tax rates and other rules.

In New South Wales, the state land tax exempts farmland and principal residences and there is a tax threshold. Determination of land value for tax purposes is the responsibility of the Valuer-General.[80] In Victoria, the land tax threshold is $250,000 on the total value of all Victorian property owned by a person on 31 December of each year, and taxed at a progressive rate. The principal residence, primary production land and land used by a charity are exempt from land tax.[81] In Tasmania the threshold is $25,000 and the audit date is 1 July. Between $25,000 and $350,000 the tax rate is 0.55% and over $350,000 it is 1.5%.[82] In Queensland, the threshold for individuals is $600,000 and $350,000 for other entities, and the audit date is 30 June.[83] In South Australia the threshold is $332,000 and taxed at a progressive rate, the audit date is 30 June.[84]

By revenue, property taxes represent 4.5% of total taxation in Australia.[85] A government report[86] in 1986 for Brisbane, Queensland advocated an LVT.

The Henry Tax Review of 2010 commissioned by the federal government recommended that state governments replace stamp duty with LVT. The review proposed multiple marginal rates and that most agricultural land would be in the lowest band with a rate of zero. The Australian Capital Territory moved to adopt this system and planned to reduce stamp duty by 5% and raise land tax by 5% for each of twenty years.

LVT were common in Western Canada at the turn of the twentieth century. In Vancouver LVT became the sole form of municipal taxation in 1910 under the leadership of mayor, Louis D. Taylor.[87] Gary B. Nixon (2000) stated that the rate never exceeded 2% of land value, too low to prevent the speculation that led directly to the 1913 real estate crash.[88] All Canadian provinces later taxed improvements.

Estonia levies an LVT to fund municipalities. It is a state level tax, but 100% of the revenue funds Local Councils. The rate is set by the Local Council within the limits of 0.12.5%. It is one of the most important sources of funding for municipalities.[89] LVT is levied on the value of the land only. Few exemptions are available and even public institutions are subject to it. Church sites are exempt, but other land held by religious institutions is not.[89] The tax has contributed to a high rate (~90%)[89] of owner-occupied residences within Estonia, compared to a rate of 67.4% in the United States.[90]

Government rent in Hong Kong, formerly the crown rent, is levied in addition to Rates. Properties located in the New Territories (including New Kowloon), or located in the rest of the territory and whose land grant was recorded after 27 May 1985, pay 3% of the rateable rental value.[91][92]

Municipal governments in Hungary levy an LVT based on the area or the land's adjusted market value. The maximum rate is 3% of the adjusted market value.[93]

Kenya's LVT history dates to at least 1972, shortly after it achieved independence. Local governments must tax land value, but are required to seek approval from the central government for rates that exceed 4 percent. Buildings were not taxed in Kenya as of 2000. The central government is legally required to pay municipalities for the value of land it occupies. Kelly claimed that possibly as a result of this land reform, Kenya became the only stable country in its region.[94] As of late 2014, the city of Nairobi still taxed only land values, although a tax on improvements had been proposed.[95]

The capital city of Baja California, Mexicali, has had an LVT since the 1990s when it became the first locality in Mexico to implement such a tax.[96]

A land value taxation on rural land was introduced in Namibia, with the primary intention of improving land use.[97]

In 1990, several economists wrote[98] to then President Mikhail Gorbachev suggesting that Russia adopt LVT; its failure to do so was argued as causal in the rise of oligarchs.[citation needed]Currently, Russia has an LVT of 0.3% on residential, agricultural and utilities lands as well as a 1.5% tax for other types of land.[10]

Singapore owns the majority of its land which it leases for 99-year terms. In addition, Singapore taxes development uplift at around 70%. These two sources of revenue fund most of Singapore's new infrastructure.[11]

South Korea has an aggregate land tax that is levied annually based on an individual's landholding value across the whole country. Speculative and residential land has a progressive tax rate of 0.25%, commercial and building sites 0.32%, farm and forest lands 0.1% and luxury properties 5%.[99]

As of 2010, land value taxes and land value increment taxes accounted for 8.4% of total government revenue in Taiwan.[12]

The Thai government introduced the Land and Building Tax Act B.E. 2562 in March 2019, which came into effect on 1 January 2020. It sets a maximum tax rate of 1.2% on commercial and vacant land, 0.3% for residential land and 0.15% for agricultural land.[100]

In the late 19th century George's followers founded a single tax colony at Fairhope, Alabama. Although the colony, now a nonprofit corporation, still holds land in the area and collects a relatively small ground rent, the land is subject to state and local property taxes.[101]

Common property taxes include land value, which usually has a separate assessment. Thus, land value taxation already exists in many jurisdictions. Some jurisdictions have attempted to rely more heavily on it. In Pennsylvania certain cities raised the tax on land value while reducing the tax on improvement/building/structure values. For example, the city of Altoona adopted a property tax that solely taxes land value in 2002 but repealed the tax in 2016.[102] Many Pennsylvania cities use a split-rate tax, which taxes the value of land at a higher rate than the value of buildings.[13]

China's Real Rights Law contains provisions founded on LVT analysis.[103]

In 2010 the government of Ireland announced that it would introduce an LVT, beginning in 2013.[104] Following a 2011 change in government, a property tax was introduced instead.

After decades of a modest LVT, New Zealand abolished it in 1990. Discussions continue as to whether or not to bring it back. Earlier Georgist politicians included Patrick O'Regan and Tom Paul (who was Vice-President of the New Zealand Land Values League).

In September 1908, Chancellor of the Exchequer David Lloyd George instructed McKenna, the First Lord of the Admiralty, to build more Dreadnoughts. The ships were to be financed by an LVT. Lloyd George believed that relating national defence to land tax would both provoke the opposition of the House of Lords and rally the people round a simple emotive issue. The Lords, composed of wealthy land owners, rejected the Budget in November 1909, leading to a constitutional crisis.[105]

LVT was on the UK statute books briefly in 1931, introduced by Philip Snowden's 1931 budget, strongly supported by prominent LVT campaigner Andrew MacLaren MP. MacLaren lost his seat at the next election (1931) and the act was repealed, MacLaren tried again with a private member's bill in 1937; it was rejected 141 to 118.[106]

Labour Land Campaign advocates within the Labour Party and the broader labour movement for "a more equitable distribution of the Land Values that are created by the whole community" through LVT. Its membership includes members of the British Labour Party, Trade Unions and Cooperatives and individuals.[107] The Liberal Democrats' ALTER (Action for Land Taxation and Economic Reform) aims

to improve the understanding of and support for Land Value Taxation amongst members of the Liberal Democrats; to encourage all Liberal Democrats to promote and campaign for this policy as part of a more sustainable and just resource based economic system in which no one is enslaved by poverty; and to cooperate with other bodies, both inside and outside the Liberal Democrat Party, who share these objectives.[108]

The Green Party "favour moving to a system of Land Value Tax, where the level of taxation depends on the rental value of the land concerned."[109]

A course in "Economics with Justice"[110] with a strong foundation in LVT are offered at the School of Economic Science, which was founded by Andrew MacLaren MP and has historical links with the Henry George Foundation.[111][112][106]

In February 1998, the Scottish Office of the British Government launched a public consultation process on land reform.[113] A survey of the public response found that: "excluding the responses of the lairds and their agents, reckoned as likely prejudiced against the measure, 20% of all responses favoured the land tax" (12% in grand total, without the exclusions).[114] The government responded by announcing "a comprehensive economic evaluation of the possible impact of moving to a land value taxation basis".[115] However, no measure was adopted.[116]

In 2000 the Parliament's Local Government Committee's[117] inquiry into local government finance explicitly included LVT,[118] but the final report omitted any mention.[119]

In 2003 the Scottish Parliament passed a resolution: "That the Parliament notes recent studies by the Scottish Executive and is interested in building on them by considering and investigating the contribution that land value taxation could make to the cultural, economic, environmental and democratic renaissance of Scotland."[120]

In 2004 a letter of support was sent from members of the Scottish Parliament to the organisers and delegates of the IU's 24th international conferenceincluding members of the Scottish Greens, the Scottish Socialist Party and the Scottish National Party.[121]

The policy was considered in the 2006 Scottish Local Government Finance Review whose 2007 Report[122] concluded that "although land value taxation meets a number of our criteria, we question whether the public would accept the upheaval involved in radical reform of this nature, unless they could clearly understand the nature of the change and the benefits involved.... We considered at length the many positive features of a land value tax which are consistent with our recommended local property tax [LPT], particularly its progressive nature." However, "[h]aving considered both rateable value and land value as the basis for taxation, we concur with Layfield (UK Committee of Inquiry, 1976) who recommended that any local property tax should be based on capital values."[123]

In 2009, Glasgow City Council resolved to introduce LVT by saying "the idea could become the blueprint for Scotland's future local taxation".[124] The Council agreed to[125] a "long term move to a local property tax / land value tax hybrid tax". Its Local Taxation Working Group stated that simple [non-hybrid] land value taxation should itself "not be discounted as an option for local taxation reform: it potentially holds many benefits and addresses many existing concerns".[126]

In Zimbabwe, government coalition partners the Movement for Democratic Change adopted LVT.[127]

Bernard Clerfayt called for the overhaul of the property tax in the Brussels region, with a higher tax for land values than for buildings.[128]

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Land value tax - Wikipedia

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Posted: at 1:38 pm

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Publicae.org and NWO STATE DAO, henceforth carries within its moral duty, to uphold the natural rights of man and to safeguard the sovereignty of our soul and our spirit. Yet, ironic as it may seem, this is not expected of us being a cryptocurrency project, let alone that NWO STATE should call others like minded to indirect action. Our aim henceforth, in this first instance, is to illuminate the matter at hand for the unaware masses and early retail crypto investors at large. Daniel Kuhn in his article The transhumanist case for crypto (2021), solidifies the transhumanist obsession with Thanatopolitics (politics of death) arguing that: But who would want to live forever? As a historical fact, it turns out, many early adopters of cryptocurrency, thats who! How fitting!

Indeed so it is, many early investors in crypto had, and still have, ties to the transhumanist movement and not by accident. Blockchain technology embodies an almost transcendental ephemeral view on economy. The very premise of crypto, is the potential for radical change and distribution of power away from governments and from central banks, a power and wealth transfer which according to transhumanists is just yet another enhancement of the current logic of all dynamic structures and systems. Enhancement and reset, of the current world order is for them nothing more than the dismantling of the nation state governance and corporate powers not controlled by the elites themselves, it means a logical increase in their own decision making capabilities as technocrats, and yields them the sole right as being market disruptors and social engineers. Their plan is obvious, an alienation of the regular mortal human being whos every movement, carnal and mental need will be mapped out, digitised, and his spirit and cognitive abilities fully commodified for a final Full spectrum Dominance.

As Jean-Francois Lyotard defined when he envisioned the current conditions, which now allow for these circumstances to progress, he stated that the postmodern condition is as a state of incredulity toward metanarratives. Hence, as a metanarrative, the term Transhumanism was coined by Aldous Huxleys brother, Julian, saying that I believe in transhumanism: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence... It is thus no coincidence that Julian Huxley and the foundations of transhumanism were tightly entangled with the field of eugenics. Their aim is to improve the quality of human beings, one through genetic breeding wiping off the undesired traits of humanity en masse, and the other through technology doing just the same. Whilst in eugenics the ambition doesnt go beyond selection of genetic material, in transhumanism it does. With science as their crucial tool, the transhumanists claim theyll be able to free man from his biological limitations, an experience of humanity without any of the negative side effects: The result will be longer life spans, greater physical and mental capabilities, and perhaps, better self-control. The promise is beguiling: Utopia without hard work, a New World under our control. (Koch 2010)

For the unaware, it is vital to understand that the major flaw of transhumanism is that it relies on a naive understanding of the human mind and body, portrayed as being mechanical and unholistic in nature, whereas individual parts can easily be manipulated without causing imbalance to the whole system. This machine-like view is very much prevalent in evolutionary psychology where founding researchers in the field have argued that the mind functions pretty much like a machine with different modules which has evolved to perform particular information processing tasks. The transhumanist agenda therefore relies on an understanding of man as a machine with dysfunctional parts which can be replaced, thrown out, or improved without causing damage to the overall balance of vital force which sustains it, this they believe regardless of science not yet having a prudent understanding of what consciousness is, let alone of any metaphysical ramifications that any alterations to it that it may cause quantum mechanically speaking in regard to observational effects of reality.

Just like eugenics, Transhumanism also pretends not to have an ethical accountability at its base and simply hides its assumptions under the umbrella of simply being scientific. In order for a transhumanist to make the argument of human enhancement, they need to assume that they already know what traits are desirable, and what traits are undesirable in the human race. This kind of lacking ethical framework, of leaving it up to science, regarding questions of what exactly is to be considered desirable, and what is not in favour for humanity as a whole, is an ethical foundation which requires a blind belief in the kind of science that transhumanists promote which is ethically justified within the framework of Scientism.

Many representative figures of the transhumanist trend are popular in the mainstream, Sam Harris unsurprisingly thinks that science should be used to enhance the human through technology, but that science alone also can tell us what is morally right! This outrageous claim contradicts centuries of moral philosophy and argues that philosophy and ethics arent needed at all in answering ethical questions, and that the scientific method is more than enough to settle the debate. To anyone who is remotely familiar with moral philosophy and with the work of David Hume, know that it clearly states what is and ought to be, as a distinction on ethics. Hume argued that theres a gap between reality and our ethical frameworks, a gap which means that no set of facts about reality can inform us on what is and what isnt moral. Simply said, the ethical principle which states that slavery is wrong can not be found by observing the colour of the sky or by measuring the temperature of the water. Facts and scientific descriptions exist in a whole and separate domain from moral theory. Therefore, science, no matter how advanced, can in no shape or form ever be justified as being epistemically sufficient in providing us with normative claims. Whilst science can help us to implement technology in our biology, it cannot tell us whether thats the right thing to do or not as transhumanists like Sam Harris may claim nonetheless. Transhumanists regardless, maintain a view of science which sees it to be disconnected from its material and historical base. However, thinkers like Thomas Kuhn and Paul Feyerabend have shown, that science isnt some morally neutral practise operating in a vacuum, but is a specific system and magnifying glass through which reality is perceived and understood, and it is by all intent and purpose liable to the formation of paradigms which push research into very specific directions of social constructs and channels of conditioned attention.

In view of our human biology being incredibly complex, NWO STATE DAO upholds the conviction that our attempts to tamper with it can be catastrophic for future generations. Predominantly it is the increasing advance of Brain Computer Interfaces (BCIs) which poses the greatest threat to freedom of thought and individual cognitive sovereignty.

Herein it is clear, that the likes of Elon Musk and his Neuralink endeavour portrays himself as a benefactor of humanity whilst removing the risks it entails long.term for the misuse of the technology by self contradicting his arguments to confuse the public saying at the MIT Aeronautics and Astronautics Department's 2014 Centennial Symposium: "You know all those stories where there's the guy with the pentagram and the holy water and he's like... yeah, he's sure he can control the demon, [but] it doesn't work out."

Scientific advancements into these kinds of technologies fall securely under the banner of ageing and longevity research, here we find avid proponents of the transhumanist movement in the crypto space. Indeed, even the most famous name in cryptocurrency, Vitalik Buterin, founder of the Ethereum Blockchian, is utterly obsessed with life extension. Buterin himself has said that Ageing is an engineering problem, thus he is towards this aim heavily involved in Gitcoin.co, a platform dedicated to open-source software which works by incentivizing developers with payments and quadratic crowdfunded funding grants which are hailed as being resources allocated to democratic public goods. It should then come as no surprise, that Buterin is in official kahoot with quadratic voting and quadratic funding technology which is continually being developed by Glen Weyl, the Microsoft Office of CTO Political Economist & Social Technologist and founder of RadicalXChange which works globally to advance these blockchain frameworks, claiming they will benefit everyone as to remove scrutiny from regulatory authorities. Gitcoin grants round 12 featured more than 20 blockchain based longevity projects like Lifespan.io seeking funding from the public. What they all have in common is their argument that the work they do is for the betterment of mankind by providing the value of a longer and healthier lifespan, and in the out most case, also finally remove death completely from life as an analogy by replacing the Christian promise of eternal life from God as foretold in John 3:36. While Buterin and Weyl are prominent transhumanists, they are not alone in the Blockchain community to have such views. Aubrey De Grey, famous for his biomedical research states that: I have been gratified since the beginning of blockchain, to see the enormous fanbase that I and the longevity movement have in there. Hence, the link between crypto and transhumanism indeed stretches back to its technological genesis. Hal Finney (1956-2014), the first person to transact Bitcoin from Satoshi, was also part of the transhumanist movement evident from his participation in the Extropian online discussions of life extension, artificial intelligence and matters pertaining to the transfer of human consciousness from biological brains to alternative high-performance substrates''. Hence it shall hereafter be publicly known, that Publicae.org and NWO STATE DAO reject and are pragmatically and epistemically opposed to the ideals of Transhumanism!

Publicae.org, NWO STATE DAO and $STATE / brand, company name, websites, content, materials and information are provided by Publicae.org on an "as is" and "as available" basis. You expressly agree and acknowledge that your use of the Publicae.org websites, content, material and information is at your sole risk. Publicae.org shall not be liable to any incidental, indirect, special, punitive or consequential damages. Publicae.org will not be liable for any damages of any kind arising from the use of any Publicae.org websites, content, material or information. #StayHuman

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Negentropy – Wikipedia

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In information theory and statistics, negentropy is used as a measure of distance to normality. The concept and phrase "negative entropy" was introduced by Erwin Schrdinger in his 1944 popular-science book What is Life?[1] Later, Lon Brillouin shortened the phrase to negentropy.[2][3] In 1974, Albert Szent-Gyrgyi proposed replacing the term negentropy with syntropy. That term may have originated in the 1940s with the Italian mathematician Luigi Fantappi, who tried to construct a unified theory of biology and physics. Buckminster Fuller tried to popularize this usage, but negentropy remains common.

In a note to What is Life? Schrdinger explained his use of this phrase.

... if I had been catering for them [physicists] alone I should have let the discussion turn on free energy instead. It is the more familiar notion in this context. But this highly technical term seemed linguistically too near to energy for making the average reader alive to the contrast between the two things.

In information theory and statistics, negentropy is used as a measure of distance to normality.[4][5][6] Out of all distributions with a given mean and variance, the normal or Gaussian distribution is the one with the highest entropy. Negentropy measures the difference in entropy between a given distribution and the Gaussian distribution with the same mean and variance. Thus, negentropy is always nonnegative, is invariant by any linear invertible change of coordinates, and vanishes if and only if the signal is Gaussian.

Negentropy is defined as

where S ( x ) {displaystyle S(varphi _{x})} is the differential entropy of the Gaussian density with the same mean and variance as p x {displaystyle p_{x}} and S ( p x ) {displaystyle S(p_{x})} is the differential entropy of p x {displaystyle p_{x}} :

Negentropy is used in statistics and signal processing. It is related to network entropy, which is used in independent component analysis.[7][8]

The negentropy of a distribution is equal to the KullbackLeibler divergence between p x {displaystyle p_{x}} and a Gaussian distribution with the same mean and variance as p x {displaystyle p_{x}} (see Differential entropy Maximization in the normal distribution for a proof). In particular, it is always nonnegative.

There is a physical quantity closely linked to free energy (free enthalpy), with a unit of entropy and isomorphic to negentropy known in statistics and information theory. In 1873, Willard Gibbs created a diagram illustrating the concept of free energy corresponding to free enthalpy. On the diagram one can see the quantity called capacity for entropy. This quantity is the amount of entropy that may be increased without changing an internal energy or increasing its volume.[9] In other words, it is a difference between maximum possible, under assumed conditions, entropy and its actual entropy. It corresponds exactly to the definition of negentropy adopted in statistics and information theory. A similar physical quantity was introduced in 1869 by Massieu for the isothermal process[10][11][12] (both quantities differs just with a figure sign) and then Planck for the isothermal-isobaric process.[13] More recently, the MassieuPlanck thermodynamic potential, known also as free entropy, has been shown to play a great role in the so-called entropic formulation of statistical mechanics,[14] applied among the others in molecular biology[15] and thermodynamic non-equilibrium processes.[16]

In particular, mathematically the negentropy (the negative entropy function, in physics interpreted as free entropy) is the convex conjugate of LogSumExp (in physics interpreted as the free energy).

In 1953, Lon Brillouin derived a general equation[17] stating that the changing of an information bit value requires at least k T ln 2 {displaystyle kTln 2} energy. This is the same energy as the work Le Szilrd's engine produces in the idealistic case. In his book,[18] he further explored this problem concluding that any cause of this bit value change (measurement, decision about a yes/no question, erasure, display, etc.) will require the same amount of energy.

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Entropy and life – Wikipedia

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Relationship between the thermodynamic concept of entropy and the evolution of living organisms

Research concerning the relationship between the thermodynamic quantity entropy and the evolution of life began around the turn of the 20th century. In 1910, American historian Henry Adams printed and distributed to university libraries and history professors the small volume A Letter to American Teachers of History proposing a theory of history based on the second law of thermodynamics and on the principle of entropy.[1][2]

The 1944 book What is Life? by Nobel-laureate physicist Erwin Schrdinger stimulated further research in the field. In his book, Schrdinger originally stated that life feeds on negative entropy, or negentropy as it is sometimes called, but in a later edition corrected himself in response to complaints and stated that the true source is free energy. More recent work has restricted the discussion to Gibbs free energy because biological processes on Earth normally occur at a constant temperature and pressure, such as in the atmosphere or at the bottom of the ocean, but not across both over short periods of time for individual organisms.

Ideas about the relationship between entropy and living organisms have inspired hypotheses and speculations in many contexts, including psychology, information theory, the origin of life, and the possibility of extraterrestrial life.

In 1863, Rudolf Clausius published his noted memoir On the Concentration of Rays of Heat and Light, and on the Limits of Its Action, wherein he outlined a preliminary relationship, based on his own work and that of William Thomson (Lord Kelvin), between living processes and his newly developed concept of entropy.[citation needed] Building on this, one of the first to speculate on a possible thermodynamic perspective of organic evolution was the Austrian physicist Ludwig Boltzmann. In 1875, building on the works of Clausius and Kelvin, Boltzmann reasoned:

The general struggle for existence of animate beings is not a struggle for raw materials these, for organisms, are air, water and soil, all abundantly available nor for energy which exists in plenty in any body in the form of heat, but a struggle for [negative] entropy, which becomes available through the transition of energy from the hot sun to the cold earth.[3]

In 1876, American civil engineer Richard Sears McCulloh, in his Treatise on the Mechanical Theory of Heat and its Application to the Steam-Engine, which was an early thermodynamics textbook, states, after speaking about the laws of the physical world, that "there are none that are established on a firmer basis than the two general propositions of Joule and Carnot; which constitute the fundamental laws of our subject." McCulloh then goes on to show that these two laws may be combined in a single expression as follows:

where

McCulloh then declares that the applications of these two laws, i.e. what are currently known as the first law of thermodynamics and the second law of thermodynamics, are innumerable:

When we reflect how generally physical phenomena are connected with thermal changes and relations, it at once becomes obvious that there are few, if any, branches of natural science which are not more or less dependent upon the great truths under consideration. Nor should it, therefore, be a matter of surprise that already, in the short space of time, not yet one generation, elapsed since the mechanical theory of heat has been freely adopted, whole branches of physical science have been revolutionized by it.[4]:p. 267

McCulloh gives a few of what he calls the "more interesting examples" of the application of these laws in extent and utility. His first example is physiology, wherein he states that "the body of an animal, not less than a steamer, or a locomotive, is truly a heat engine, and the consumption of food in the one is precisely analogous to the burning of fuel in the other; in both, the chemical process is the same: that called combustion." He then incorporates a discussion of Antoine Lavoisier's theory of respiration with cycles of digestion, excretion, and perspiration, but then contradicts Lavoisier with recent findings, such as internal heat generated by friction, according to the new theory of heat, which, according to McCulloh, states that the "heat of the body generally and uniformly is diffused instead of being concentrated in the chest". McCulloh then gives an example of the second law, where he states that friction, especially in the smaller blood vessels, must develop heat. Undoubtedly, some fraction of the heat generated by animals is produced in this way. He then asks: "but whence the expenditure of energy causing that friction, and which must be itself accounted for?"

To answer this question he turns to the mechanical theory of heat and goes on to loosely outline how the heart is what he calls a "force-pump", which receives blood and sends it to every part of the body, as discovered by William Harvey, and which "acts like the piston of an engine and is dependent upon and consequently due to the cycle of nutrition and excretion which sustains physical or organic life". It is likely that McCulloh modeled parts of this argument on that of the famous Carnot cycle. In conclusion, he summarizes his first and second law argument as such:

Everything physical being subject to the law of conservation of energy, it follows that no physiological action can take place except with expenditure of energy derived from food; also, that an animal performing mechanical work must from the same quantity of food generate less heat than one abstaining from exertion, the difference being precisely the heat equivalent of that of work.[4]:p. 270

In the 1944 book What is Life?, Austrian physicist Erwin Schrdinger, who in 1933 had won the Nobel Prize in Physics, theorized that life contrary to the general tendency dictated by the second law of thermodynamics, which states that the entropy of an isolated system tends to increase decreases or keeps constant its entropy by feeding on negative entropy.[5] The problem of organization in living systems increasing despite the second law is known as the Schrdinger paradox.[6] In his note to Chapter 6 of What is Life?, however, Schrdinger remarks on his usage of the term negative entropy:

Let me say first, that if I had been catering for them [physicists] alone I should have let the discussion turn on free energy instead. It is the more familiar notion in this context. But this highly technical term seemed linguistically too near to energy for making the average reader alive to the contrast between the two things.

This, Schrdinger argues, is what differentiates life from other forms of the organization of matter. In this direction, although life's dynamics may be argued to go against the tendency of the second law, life does not in any way conflict with or invalidate this law, because the principle that entropy can only increase or remain constant applies only to a closed system which is adiabatically isolated, meaning no heat can enter or leave, and the physical and chemical processes which make life possible do not occur in adiabatic isolation, i.e. living systems are open systems. Whenever a system can exchange either heat or matter with its environment, an entropy decrease of that system is entirely compatible with the second law.[7]

Schrdinger asked the question: "How does the living organism avoid decay?" The obvious answer is: "By eating, drinking, breathing and (in the case of plants) assimilating." While energy from nutrients is necessary to sustain an organism's order, Schrdinger also presciently postulated the existence of other molecules equally necessary for creating the order observed in living organisms: "An organism's astonishing gift of concentrating a stream of order on itself and thus escaping the decay into atomic chaos of drinking orderliness from a suitable environment seems to be connected with the presence of the aperiodic solids..." We now know that this "aperiodic" crystal is DNA, and that its irregular arrangement is a form of information. "The DNA in the cell nucleus contains the master copy of the software, in duplicate. This software seems to control by specifying an algorithm, or set of instructions, for creating and maintaining the entire organism containing the cell."[8]

DNA and other macromolecules determine an organism's life cycle: birth, growth, maturity, decline, and death. Nutrition is necessary but not sufficient to account for growth in size, as genetics is the governing factor. At some point, virtually all organisms normally decline and die even while remaining in environments that contain sufficient nutrients to sustain life. The controlling factor must be internal and not nutrients or sunlight acting as causal exogenous variables. Organisms inherit the ability to create unique and complex biological structures; it is unlikely for those capabilities to be reinvented or to be taught to each generation. Therefore, DNA must be operative as the prime cause in this characteristic as well. Applying Boltzmann's perspective of the second law, the change of state from a more probable, less ordered, and higher entropy arrangement to one of less probability, more order, and lower entropy (as is seen in biological ordering) calls for a function like that known of DNA. DNA's apparent information-processing function provides a resolution of the Schrdinger paradox posed by life and the entropy requirement of the second law.[9]

In recent years, the thermodynamic interpretation of evolution in relation to entropy has begun to utilize the concept of the Gibbs free energy, rather than entropy.[10][11] This is because biological processes on Earth take place at roughly constant temperature and pressure, a situation in which the Gibbs free energy is an especially useful way to express the second law of thermodynamics. The Gibbs free energy is given by:

where

The minimization of the Gibbs free energy is a form of the principle of minimum energy, which follows from the entropy maximization principle for closed systems. Moreover, the Gibbs free energy equation, in modified form, can be utilized for open systems when chemical potential terms are included in the energy balance equation. In a popular 1982 textbook, Principles of Biochemistry, noted American biochemist Albert Lehninger argued that the order produced within cells as they grow and divide is more than compensated for by the disorder they create in their surroundings in the course of growth and division. In short, according to Lehninger, "Living organisms preserve their internal order by taking from their surroundings free energy, in the form of nutrients or sunlight, and returning to their surroundings an equal amount of energy as heat and entropy."[12]

Similarly, according to the chemist John Avery, from his 2003 book Information Theory and Evolution, we find a presentation in which the phenomenon of life, including its origin and evolution, as well as human cultural evolution, has its basis in the background of thermodynamics, statistical mechanics, and information theory. The (apparent) paradox between the second law of thermodynamics and the high degree of order and complexity produced by living systems, according to Avery, has its resolution "in the information content of the Gibbs free energy that enters the biosphere from outside sources."[13] Assuming evolution drives organisms towards higher information content, it is postulated by Gregory Chaitin that life has properties of high mutual information,[14] and by Tamvakis that life can be quantified using mutual information density metrics, a generalisation of the concept of Biodiversity.[15]

In a study titled "Natural selection for least action" published in the Proceedings of the Royal Society A., Ville Kaila and Arto Annila of the University of Helsinki describe how the process of natural selection responsible for such local increase in order may be mathematically derived directly from the expression of the second law equation for connected non-equilibrium open systems. The second law of thermodynamics can be written as an equation of motion to describe evolution, showing how natural selection and the principle of least action can be connected by expressing natural selection in terms of chemical thermodynamics. In this view, evolution explores possible paths to level differences in energy densities and so increase entropy most rapidly. Thus, an organism serves as an energy transfer mechanism, and beneficial mutations allow successive organisms to transfer more energy within their environment.[16][17]

The second law of thermodynamics applied to the origin of life is a far more complicated issue than the further development of life, since there is no "standard model" of how the first biological lifeforms emerged, only a number of competing hypotheses. The problem is discussed within the context of abiogenesis, implying gradual pre-Darwinian chemical evolution. In 1924, Alexander Oparin suggested that sufficient energy for generating early lifeforms from non-living molecules was provided in a "primordial soup". The Belgian scientist Ilya Prigogine was awarded with a Nobel Prize in 1977 for an analysis in this area, and one of his main contributions was the concept of dissipative system, which describes the thermodynamics of open systems in non-equilibrium states. A related topic is the probability that life would emerge, which has been discussed in several studies, for example by Russell Doolittle.[18]

The evolution of order, manifested as biological complexity, in living systems and the generation of order in certain non-living systems was proposed to obey a common fundamental principal called "the Darwinian dynamic".[19] The Darwinian dynamic was formulated by first considering how microscopic order is generated in relatively simple non-biological systems that are far from thermodynamic equilibrium (e.g. tornadoes, hurricanes). Consideration was then extended to short, replicating RNA molecules assumed to be similar to the earliest forms of life in the RNA world. It was shown that the underlying order-generating processes in the non-biological systems and in replicating RNA are basically similar. This approach helps clarify the relationship of thermodynamics to evolution as well as the empirical content of Darwin's theory.

In 2009, physicist Karo Michaelian published a thermodynamic dissipation theory for the origin of life[20][21] in which the fundamental molecules of life; nucleic acids, amino acids, carbohydrates (sugars), and lipids are considered to have been originally produced as microscopic dissipative structures (through Prigogine's dissipative structuring[22]) as pigments at the ocean surface to absorb and dissipate into heat the UVC flux of solar light arriving at Earth's surface during the Archean, just as do organic pigments in the visible region today. These UVC pigments were formed through photochemical dissipative structuring from more common and simpler precursor molecules like HCN and H2O under the UVC flux of solar light.[20][21][23] The thermodynamic function of the original pigments (fundamental molecules of life) was to increase the entropy production of the incipient biosphere under the solar photon flux and this, in fact, remains as the most important thermodynamic function of the biosphere today, but now mainly in the visible region where photon intensities are higher and biosynthetic pathways are more complex, allowing pigments to be synthesized from lower energy visible light instead of UVC light which no longer reaches Earth's surface.

Jeremy England developed a hypothesis of the physics of the origins of life, that he calls 'dissipation-driven adaptation'.[24][25] The hypothesis holds that random groups of molecules can self-organize to more efficiently absorb and dissipate heat from the environment. His hypothesis states that such self-organizing systems are an inherent part of the physical world.[26]

Like a thermodynamic system, an information system has an analogous concept to entropy called information entropy. Here, entropy is a measure of the increase or decrease in the novelty of information. Path flows of novel information show a familiar pattern. They tend to increase or decrease the number of possible outcomes in the same way that measures of thermodynamic entropy increase or decrease the state space. Like thermodynamic entropy, information entropy uses a logarithmic scale: P(x) log P(x), where P is the probability of some outcome x.[27] Reductions in information entropy are associated with a smaller number of possible outcomes in the information system.

In 1984, Brooks and Wiley introduced the concept of species entropy as a measure of the sum of entropy reduction within species populations in relation to free energy in the environment.[28] Brooks-Wiley entropy looks at three categories of entropy changes: information, cohesion and metabolism. Information entropy here measures the efficiency of the genetic information in recording all the potential combinations of heredity which are present. Cohesion entropy looks at the sexual linkages within a population. Metabolic entropy is the familiar chemical entropy used to compare the population to its ecosystem. The sum of these three is a measure of nonequilibrium entropy that drives evolution at the population level.

A 2022 article by Helman in Acta Biotheoretica suggests identifying a divergence measure of these three types of entropies: thermodynamic entropy, information entropy and species entropy.[29] Where these three are overdetermined, there will be a formal freedom that arises similar to how chirality arises from a minimum number of dimensions. Once there are at least four points for atoms, for example, in a molecule that has a central atom, left and right enantiomers are possible. By analogy, once a threshold of overdetermination in entropy is reached in living systems, there will be an internal state space that allows for ordering of systems operations. That internal ordering process is a threshold for distinguishing living from nonliving systems.

In 1964, James Lovelock was among a group of scientists requested by NASA to make a theoretical life-detection system to look for life on Mars during the upcoming space mission. When thinking about this problem, Lovelock wondered "how can we be sure that Martian life, if any, will reveal itself to tests based on Earth's lifestyle?"[30] To Lovelock, the basic question was "What is life, and how should it be recognized?" When speaking about this issue with some of his colleagues at the Jet Propulsion Laboratory, he was asked what he would do to look for life on Mars. To this, Lovelock replied "I'd look for an entropy reduction, since this must be a general characteristic of life."[30]

In 2013, Azua-Bustos and Vega argued that, disregarding the types of lifeforms that might be envisioned both on Earth and elsewhere in the Universe, all should share in common the attribute of decreasing their internal entropy at the expense of free energy obtained from their surroundings. As entropy allows the quantification of the degree of disorder in a system, any envisioned lifeform must have a higher degree of order than its immediate supporting environment. These authors showed that by using fractal mathematics analysis alone, they could readily quantify the degree of structural complexity difference (and thus entropy) of living processes as distinct entities separate from their similar abiotic surroundings. This approach may allow the future detection of unknown forms of life both in the Solar System and on recently discovered exoplanets based on nothing more than entropy differentials of complementary datasets (morphology, coloration, temperature, pH, isotopic composition, etc.).[31]

The notion of entropy as disorder has been transferred from thermodynamics to psychology by Polish psychiatrist Antoni Kpiski, who admitted being inspired by Erwin Schrdinger.[32] In his theoretical framework devised to explain mental disorders (the information metabolism theory), the difference between living organisms and other systems was explained as the ability to maintain order. Contrary to inanimate matter, organisms maintain the particular order of their bodily structures and inner worlds which they impose onto their surroundings and forward to new generations. The life of an organism or the species ceases as soon as it loses that ability.[33] Maintenance of that order requires continual exchange of information between the organism and its surroundings. In higher organisms, information is acquired mainly through sensory receptors and metabolised in the nervous system. The result is action some form of motion, for example locomotion, speech, internal motion of organs, secretion of hormones, etc. The reactions of one organism become an informational signal to other organisms. Information metabolism, which allows living systems to maintain the order, is possible only if a hierarchy of value exists, as the signals coming to the organism must be structured. In humans that hierarchy has three levels, i.e. biological, emotional, and sociocultural.[34] Kpiski explained how various mental disorders are caused by distortions of that hierarchy, and that the return to mental health is possible through its restoration.[35]

The idea was continued by Struzik, who proposed that Kpiski's information metabolism theory may be seen as an extension of Lon Brillouin's negentropy principle of information.[36] In 2011, the notion of "psychological entropy" was reintroduced to psychologists by Hirsh et al.[37] Similarly to Kpiski, these authors noted that uncertainty management is a critical ability for any organism. Uncertainty, arising due to the conflict between competing perceptual and behavioral affordances, is experienced subjectively as anxiety. Hirsh and his collaborators proposed that both the perceptual and behavioral domains may be conceptualized as probability distributions and that the amount of uncertainty associated with a given perceptual or behavioral experience can be quantified in terms of Claude Shannon's entropy formula.

Entropy is well defined for equilibrium systems, so objections to the extension of the second law and of entropy to biological systems, especially as it pertains to its use to support or discredit the theory of evolution, have been stated.[38][39] Living systems and indeed many other systems and processes in the universe operate far from equilibrium.

However, entropy is well defined much more broadly based on the probabilities of a system's states, whether or not the system is a dynamic one (for which equilibrium could be relevant). Even in those physical systems where equilibrium could be relevant, (1) living systems cannot persist in isolation, and (2) the second principle of thermodynamics does not require that free energy be transformed into entropy along the shortest path: living organisms absorb energy from sunlight or from energy-rich chemical compounds and finally return part of such energy to the environment as entropy (generally in the form of heat and low free-energy compounds such as water and carbon dioxide).

A contribution to this line of study, and an attempt to solve those conceptual limits, has been given by Ilya Prigogine throughout all his research, that lead him also to win the Nobel prize in 1977. One of his major contributions was the concept of dissipative system.

Vol. 2 Pages 1266-1269 IEEE

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The Satanic Bible – Wikipedia

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Religious text of LaVeyan Satanism

The Satanic Bible is a collection of essays, observations, and rituals published by Anton LaVey in 1969. It is the central religious text of LaVeyan Satanism, and is considered the foundation of its philosophy and dogma. It has been described as the most important document to influence contemporary Satanism. Though The Satanic Bible is not considered to be sacred scripture in the way that the Christian Bible is to Christianity, LaVeyan Satanists regard it as an authoritative text as it is a contemporary text that has attained for them scriptural status. It extols the virtues of exploring one's own nature and instincts. Believers have been described as "atheistic Satanists" because they believe that God and Satan are not external entities, but rather projections of an individual's own personalitybenevolent and stabilizing forces in their life. There have been thirty printings of The Satanic Bible, selling over a million copies.

The Satanic Bible is composed of four books: The Book of Satan, The Book of Lucifer, The Book of Belial, and The Book of Leviathan. The Book of Satan challenges the Ten Commandments and the Golden Rule, and promotes Epicureanism. The Book of Lucifer holds most of the philosophy in The Satanic Bible, with twelve chapters discussing topics such as indulgence, love, hate, and sex. LaVey also uses the book to dispel rumors surrounding the religion. In The Book of Belial, LaVey details rituals and magic. He discusses the required mindset and focus for performing a ritual, and provides instructions for three rituals: those for sex, compassion, or destruction. The Book of Leviathan provides four invocations for Satan, lust, compassion, and destruction. It also lists the nineteen Enochian Keys (adapted from John Dee's Enochian keys), provided both in Enochian and in English translation.

There have been both positive and negative reactions to The Satanic Bible. It has been described as "razor-sharp" and "influential". Criticism of The Satanic Bible stems both from qualms over LaVey's writing and disapproval of the content itself. LaVey has been criticized for plagiarizing sections, and accusations have been made that his philosophies are largely borrowed. Attempts have been made to ban the book in schools, public libraries, and prisons, though these attempts are somewhat rare.

There are multiple stories of the birth of The Satanic Bible. In the introduction to the 2005present edition, High Priest Peter H. Gilmore describes LaVey as having compiled The Satanic Bible on his own from monographs he had written about the Church of Satan and its rituals. Gilmore lists a number of people who influenced LaVey's writings: Ayn Rand, Friedrich Nietzsche, H. L. Mencken, the members of the carnival with whom LaVey had supposedly worked in his youth, P. T. Barnum, Mark Twain, John Milton, and Lord Byron.

LaVey's estranged daughter Zeena Schreck, in an expos about both her father's religion and past, attributes the birth of The Satanic Bible to a suggestion by Peter Mayer, a publisher for Avon. According to Schreck, Mayer proposed that LaVey author a Satanic Bible to draw from the popularity of the 1968 horror film Rosemary's Baby, which had caused a recent rise in public interest in both Satanism and other occult practices.[a] Schreck states that, aided by Diane Hegarty, LaVey compiled a number of writings he had already been distributing: an introduction to Satanism, a number of short essays, a guide to ritual magic, and articles he had previously published in The Cloven Hoof, a Church of Satan newsletter.

Either to meet length requirements set by the publisher or out of agreement with the ideas, LaVey and Hegarty borrowed heavily from writings by other authors. These included a social Darwinist book published in 1890 entitled Might Is Right by Ragnar Redbeard, as well as Dee's Enochian keys from Aleister Crowley's The Equinox, modified to replace references to Christianity with those to Satan. Some accuse LaVey of paraphrasing the Nine Satanic Statements from Rand's Atlas Shrugged without acknowledgement, though others maintain that LaVey was simply drawing inspiration from the novel. LaVey later affirmed the connection with Rand's ideas by stating that LaVeyan Satanism was "just Ayn Rand's philosophy, with ceremony and ritual added".

Originally published in paperback by Avon in 1969, The Satanic Bible has had thirty printings and has never gone out of print. A hardcover edition was published by University Books that same year but has now been out of print for decades.[29] In 2015, William Morrow published a new hardcover edition of the book combined in a single volume with its companion work, The Satanic Rituals, and marketed under a special arrangement by Rabid Crow Arts and Graphics.[30] The main content has not changed throughout the editions, although the dedication was removed after several printings and the introduction has changed several times. The Sigil of Baphomet has been printed on the cover since the original publication. The Satanic Bible has sold over one million copies since its initial release. It has also been translated into Danish, Swedish, German, Spanish, Finnish and Turkish.

Though it is no longer included in current printings of The Satanic Bible, early printings included an extensive dedication to various people whom LaVey recognized as influences. LaVey's primary dedication was to Bernardino Nogara (misprinted as "Logara"), Karl Haushofer, Grigori Rasputin, Basil Zaharoff, Alessandro Cagliostro, Barnabas Saul (John Dee's first scryer), Ragnar Redbeard, William Mortensen, Hans Brick, Max Reinhardt, Orrin Klapp, Fritz Lang, Friedrich Nietzsche, W. C. Fields, P. T. Barnum, Hans Poelzig, Reginald Marsh, Wilhelm Reich, and Mark Twain. The secondary dedication named Howard Hughes, James Moody, Marcello Truzzi, AdrianClaude Frazier, Marilyn Monroe, Wesley Mather, William Lindsay Gresham, Hugo Zacchini, Jayne Mansfield, Frederick Goerner, C. Huntley, Nathanael West, Horatio Alger Jr., Robert E. Howard, George Orwell, H. P. Lovecraft, Tuesday Weld, H. G. Wells, Sister Marie Koven, Harry Houdini, Togare (LaVey's pet lion), and the Nine Unknown Men from The Nine Unknown.

Throughout the various printings of The Satanic Bible, it has included introductions by various authors. The first edition (in print from 1969 to 1972) included an excerpt from an article by Burton H. Wolfe, an investigative journalist and biographer of LaVey, entitled "The Church that Worships Satan". Wolfe provides an extensive biography of LaVey and a history of the Church of Satan. He mentions Rosemary's Baby as contributing to the popularity of Satanism, though he does not claim LaVeyan Satanism to have directly influenced its creation. From 1972 until 1976, the introduction to The Satanic Bible was a piece by Michael A. Aquino, who later went on to found the Temple of Set with a number of members of the Church of Satan. He gives a detailed analysis of the Satanic philosophies, and dispels myths about LaVeyan Satanism. He explains that it is not "devil worship", and that LaVeyan Satanists in fact reject the worship of external gods completely. He too provides a brief background on LaVey, explaining how LaVey brought some of the knowledge he had acquired while working with the circus to his religion. Wolfe again wrote the introduction for the 1976 to 2005 editions of The Satanic Bible. It included some of the same content as the 1969 version, with an expanded biography of LaVey and more information on the various conflicts between other religions and LaVeyan Satanism. Since 2005, The Satanic Bible has contained an introduction written by Gilmore, High Priest of the Church of Satan. In this introduction, he discusses his discovery of LaVeyan Satanism and his relationship with LaVey. He then goes on to provide a detailed biography of LaVey and addresses allegations that LaVey falsified much of the story of his own past. The introduction also provides a history of The Satanic Bible itself, as well as that of two other books by LaVey: The Satanic Witch and The Satanic Rituals.

LaVey explains his reasons for writing The Satanic Bible in a short preface. He speaks skeptically about volumes written by other authors on the subject of magic, dismissing them as "nothing more than sanctimonious fraud" and "volumes of hoary misinformation and false prophecy". He complains that other authors do no more than confuse the subject. He mocks those who spend large amounts of money on attempts to follow rituals and learn about the magic shared in other occult books. He also notes that many of the existing writings on Satanic magic and ideology were created by "right-hand path" authors. He tells that The Satanic Bible contains both truth and fantasy, and declares, "What you see may not always please you, but you will see!"

The prologue to The Satanic Bible begins by discussing the concept of gods, good and evil, and human nature. It includes the Nine Satanic Statements:

The Nine Satanic Statements outline the basic ideology of LaVeyan Satanism, and have become some of the guiding principles of LaVeyan Satanism. They also served as a template for later publications by LaVey, such as his 1987 "Nine Satanic Sins". Ayn Rand's influence on LaVeyan Satanism is apparent in the Nine Satanic Statements, leading some, namely Nikolas Schreck, to assert that the Statements are simply unacknowledged paraphrase of Rand's thoughts. These accusations have been disproved, however.

Much of the first book of The Satanic Bible is taken from parts of Redbeard's Might Is Right, edited to remove racism, antisemitism, and misogyny. It challenges both the Ten Commandments and the Golden Rule, advocating instead a tooth-for-tooth philosophy. LaVey, through Redbeard, strongly advocates social Darwinism, saying, "Death to the weakling, wealth to the strong!" Humans are identified as instinctually predatory, and "lust and carnal desire" are singled out as part of humans' intrinsic nature. The Book of Satan suggests a hedonistic outlook, saying, "I break away from all conventions that do not lead to my earthly happiness." Indulgence is endorsed, and readers are encouraged to make the most of their lives. It criticizes both law and religious principles, instead suggesting doing only what makes one happy and successful. LaVey continues to denounce other religions, and he rails against what he considers to be arbitrary definitions of "good" and "evil". Religion is criticized as a man-made construct, and the reader is urged to question everything and destroy any lies that he or she uncovers. Long-standing lies that are believed to be irrefutable truths are identified as the most dangerous. The last part of The Book of Satan is an adaptation of the Christian Beatitudes, changed to reflect the principles of LaVeyan Satanism.

The Book of Lucifer contains the majority of the philosophy of The Satanic Bible. It details how Christianity has taught that God is good and Satan is evil, and presents an alternate view. It describes that the concept of Satan, used synonymously with "God", is different for each LaVeyan Satanist, but that to all it represents a good and steadying force in their life. Believers have been called "atheistic Satanists" because of this lack of belief in external gods, but others identify as antitheistic. Satan is seen to LaVeyan Satanists not as "an anthropomorphic being with cloven hooves, a barbed tail, and horns", but as a force of nature that has only been described as evil by other religions. Satan is viewed as a metaphor or a symbol, not as a being to be worshipped.

LaVey rejects the idea of prayer, instead urging Satanists to take action to fix a situation instead of asking for a solution. The seven deadly sins are advocated, on the basis that they all lead to personal pleasure. He says that Satanism is a form of "controlled selfishness", in the sense that doing something to help another will, in turn, make one happy. The Golden Rule is again mentioned, and LaVey suggests altering it from "Do unto others as you would have them do unto you" to "Do unto others as they do unto you" so that if someone is treated poorly, he or she can respond viciously. The Book of Lucifer also contains a list of "The Four Crown Princes of Hell" (Satan, Lucifer, Belial, and Leviathan) and of seventy-seven "Infernal Names", representations of Satan from various cultures and religions. They are the names that, according to LaVey, are most useful in Satanic rituals.

The Book of Lucifer contains a long chapter titled "Satanic Sex", discussing Satanism's view on sexual activity as well as misconceptions surrounding these views. He denies the belief that sex is the most important element in LaVeyan Satanism, and that participation in orgies or other promiscuous behavior is forced. He explains that sexual freedom is encouraged, but only in the sense that believers should be free to explore their own sexualities as they please, without harming others. Along with the rumors regarding Satanic views on sex, LaVey also addresses those about animal and human sacrifice. He explains that the only time a LaVeyan Satanist would perform a human sacrifice would be to accomplish two goals: to "release the magician's wrath" as he or she performed a curse, and to kill someone who deserved to die. He considers the action of hurting another person a request to be destroyed and explains that the Satanist is morally required to grant this request in the form of a curse. LaVey also says that a Satanist would never sacrifice a baby or an animal, as they are pure carnal beings and considered to be sacred. In The Book of Lucifer, LaVey outlines LaVeyan Satanism's views on death. He explains that one who has lived a full life will dread death and that this is the way it should be. He also does not agree with the idea of reincarnation. He encourages a strong will to live, comparing it to animals' instincts to fight viciously for their lives. Suicide is discouraged except in cases of euthanasia, where it would end extreme suffering. Because the Satanist is considered their own god, birthdays are celebrated as the most important holidays. Following one's birthday in importance are Walpurgisnacht and Halloween. Solstices and equinoxes are also celebrated.

The third book of The Satanic Bible describes rituals and magic. According to Joshua Gunn, these are adapted from books of ritual magic such as Crowley's Magick: Elementary Theory. The Satanic Rituals, published by LaVey in 1972, outlines the rituals more precisely, and contains the entire text of the Black Mass. LaVey begins The Book of Belial by defining magic as "The change in situations or events in accordance with one's will, which would, using normally accepted methods, be unchangeable." He explains that some of the rituals are simply applied psychology or science, but that some contain parts with no scientific basis.

LaVey explains that, in order to control a person, one must first attract their attention. He gives three qualities that can be employed for this purpose: sex appeal, sentiment (cuteness or innocence), and wonder. He also advocates the use of odor. In the Book of Belial, he discusses three types of rituals: those for sex, compassion, and destruction. Sex rituals work to entice another person; compassion rituals work to improve health, intelligence, success, and so on; destruction rituals work to destroy another person. LaVey advocates finding others with whom to practice Satanic rituals in order to reaffirm one's faith and avoid antisocial behavior. He particularly advocates group participation for destruction rituals, as compassion and sex rituals are more private in nature. LaVey goes on to list the key components to successful ritual: desire, timing, imagery, direction, and "The Balance Factor" (awareness of one's own limitations). Details for the various Satanic rituals are explained in The Book of Belial, and lists of necessary objects (such as clothing, altars, and the symbol of Baphomet) are given.

The final book of The Satanic Bible emphasizes the importance of spoken word and emotion to effective magic. An "Invocation to Satan" as well as three invocations for the three types of ritual are given. The "Invocation to Satan" commands the dark forces to grant power to the summoner, and lists the Infernal names for use in the invocation. The "Invocation employed towards the conjuration of lust" is used for attracting the attentions of another. Both male and female versions of the invocation are provided. The "Invocation employed towards the conjuration of destruction" commands the dark forces to destroy the subject of the invocation. The "Invocation employed towards the conjuration of compassion" requests protection, health, strength, and the destruction of anything ailing the subject of the invocation. The rest of The Book of Leviathan is composed of the Enochian Keys, which LaVey adapted from Dee's original work. They are given in Enochian and also translated into English. LaVey provides a brief introduction that credits Dee and explains some of the history behind the Enochian Keys and language. He maintains that the translations provided are an "unvarnishing" of the translations performed by the Hermetic Order of the Golden Dawn in the 1800s, but others accuse LaVey of simply changing references to Christianity with those to Satan.

The Satanic Bible often uses the terms "God" and "Satan" interchangeably, except when referring to the concepts of these as viewed by other religions. LaVey also occasionally uses the term "God" to refer to other religions' views of God, and "Satan" or synonyms to refer to the idea of god as interpreted by LaVeyan Satanism, as when he writes, "When all religious faith in lies has waned, it is because man has become closer to himself and farther from 'God'; closer to the 'Devil.'" Throughout The Satanic Bible, the LaVeyan Satanist's view of god is described as the Satanist's true "self"a projection of their own personalitynot an external deity. Satan is used as a representation of personal liberty and individualism. Satan is also used as a metaphor for the ideas connected with the early Christian view of Satan or the serpent: wise, defiant, questioning, and free-thinking. LaVey discusses this extensively in The Book of Lucifer, explaining that the gods worshipped by other religions are also projections of man's true self. He argues that man's unwillingness to accept his own ego has caused him to externalize these gods so as to avoid the feeling of narcissism that would accompany self-worship.

If man insists on externalizing his true self in the form of "God," then why fear his true self, in fearing "God,"why praise his true self in praising "God,"why remain externalized from "God" in order to engage in ritual and religious ceremony in his name?Man needs ritual and dogma, but no law states that an externalized god is necessary in order to engage in ritual and ceremony performed in a god's name! Could it be that when he closes the gap between himself and his "God" he sees the demon of pride creeping forththat very embodiment of Lucifer appearing in his midst?

Anton LaVey, The Satanic Bible, pp. 4445

Though at some points LaVey refers to Satan as a physical being, this is intended to encourage the Satanist's "rational self-interest."

Many of the ideas in The Satanic Bible suggest a secular, scientific view of the world. However, some of these ideas continue beyond present-day secularism by implying that various occult forces are not supernatural, but rather thus far undiscovered by science. These forces are said to be manipulable by the practitioner of LaVeyan Satanism, a trait of the religion that has been compared with Christian Science and Scientology.

James Lewis argues that scientific themes are so prevalent in The Satanic Bible because LaVey was appealing to the authority of science to legitimize Satanism as a religion.

Social Darwinism and the concept of "human nature" are ideas that are prevalent throughout The Satanic Bible. LaVey describes Satanism as "a religion based on the universal traits of man," and humans are described throughout as inherently carnal and animalistic. Each of the seven deadly sins is described as part of human's natural instinct, and are thus advocated. Social Darwinism is particularly noticeable in The Book of Satan, where LaVey plagiarizes portions of Redbeard's Might Is Right, though it also appears throughout in references to man's inherent strength and instinct for self-preservation. LaVeyan Satanism has been described as "institutionalism of Machiavellian self-interest" because of many of these themes.

The Satanic Bible is recognized as one of the key texts of modern Satanism. The Church of Satan requires that people accept "LaVey's principles" before becoming members of the church. Many other Satanist groups and individual Satanists who are not part of the Church of Satan also recognize LaVey's work as influential. Many Satanists attribute their conversions or discoveries of Satanism to The Satanic Bible, with 20% of respondents to a survey by James Lewis mentioning The Satanic Bible directly as influencing their conversion.In Gilmore's introduction, he lists a number of novels and films supposedly influenced by The Satanic Bible and LaVeyan Satanism. These include the novels Rosemary's Baby by Ira Levin and Our Lady of Darkness by Fritz Leiber, as well as films such as Rosemary's Baby, The Devil's Rain, The Car, and Dr. Dracula. Others have lauded The Satanic Bible as heavily influential on metal and rock bands, such as Black Sabbath, Venom, Slayer,[90] King Diamond, and Marilyn Manson.

Richard Metzger describes The Satanic Bible as "a razor-sharp, no-bullshit primer in natural and supernatural law." David G. Bromley calls it "iconoclastic" and "the best-known and most influential statement of Satanic theology." Eugene V. Gallagher says that Satanists use LaVey's writings "as lenses through which they view themselves, their group, and the cosmos." He also states: "With a clear-eyed appreciation of true human nature, a love of ritual and pageantry, and a flair for mockery, LaVey's Satanic Bible promulgated a gospel of self-indulgence that, he argued, anyone who dispassionately considered the facts would embrace." The philosophy it presents has been described as "strident libertarianism" and "an obvious distillation of ideas common among members of the United States counter-culture in the 1960s." Joshua Gunn argues that the significance of The Satanic Bible as an occult item owes to its status as a "totem or a fetishized object in popular culture", not the philosophy contained within. He argues that many erroneously categorize the content of The Satanic Bible as evil and depraved from the minimalist, dark cover design (composed of a purple Sigil of Baphomet and white text on the front, and a photo of LaVey superimposed over the Sigil of Baphomet on the back), the verbose, overblown style of the text, and the presence of the word "Satan" in the title. Contrary to this belief, he says, the philosophy presented by LaVey is "neither offensive nor surprising."

Zeena Schreck has criticized The Satanic Bible as a financial endeavor suggested by Avon publisher, Mayer. She maintains that it contains large amounts of falsified information about LaVey's past, and that much of the book is plagiarized from Redbeard's Might Is Right, Dee's Enochian Keys, and Rand's Atlas Shrugged. Chris Mathews, in Modern Satanism: Anatomy of a Radical Subculture, describes The Satanic Bible as "hastily prepared" and cynical. Both Mathews and a 1971 article in Newsweek compare the ideologies presented in The Satanic Bible to Nazism: containing "unremitting focus on social elitism, appeals to force, and scorn for egalitarian principles". Israel Regardie criticized LaVey's alteration of the Enochian Keys in The Book of Leviathan as stupid and of lower quality than the original Keys.

The Satanic Bible has also received a large amount of criticism from people and organizations who find its content to be dangerous. Much of this criticism came during the period of "Satanic panic," when Satanic ritual abuse was feared to be epidemic. Much of this media coverage, however, has been denounced as "uncritical and sensationalized." Tom Harpur condemns the book as "blasphemous" and "socially seditious," and blames it for causing an increase in gruesome violence, ritual abuse, and other obscene acts. Critics have also accused The Satanic Bible of encouraging violence and murder, particularly in young people considered to be impressionable. Dawn Perlmutter criticizes it for providing adolescents with bad messages and messages that can be easily misinterpreted. Possession of The Satanic Bible has been used by some studies to identify adolescents who are antisocial, and some warn that possession of the book is a warning sign of emotional issues. The Council on Mind Abuse took a very negative view of The Satanic Bible. Former Executive Director Rob Tucker warned parents to look for The Satanic Bible in their children's bedrooms, saying, "You have to help the child fight this obsession like any other addiction" and "It's like giving drugs to a kid who is already on the edge." Attempts to ban the book from schools and public libraries have been made in various places around the world, and bans or limitations on the book in prisons have been repeatedly challenged in court. However, opposition to The Satanic Bible has rarely led to its removal; these bans are rare. The book was banned in South Africa from 1973 to 1993.[107]

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BSE : Securities and Exchange Board of India (Issue of Capital and Disclosure Requirements) (Fourth Amendment) Regulations, 2022 – Marketscreener.com

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Celestron Travel Scope 70DX is an ideal beginner’s telescope for just …

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The future of space tourism: op-ed | Space

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Dylan Taylor is a global entrepreneur, investor and philanthropist who acts as the Chairman and CEO of Voyager Space Holdings and the founder of Space for Humanity, a nonprofit organization that seeks to democratize space exploration. He has also served as an active advocate and philanthropist in the space manufacturing industry and a strategic advisor for the Archmission and the Human Spaceflight Program while also acting as the co-founding patron of the Commercial Spaceflight Federation. He contributed this article to Space.com's Expert Voices: Opinions and Insights.

It's true that 2020 spawned a collective feeling of retreat coupled with a FOMO (fear of missing out) that inspires us to escape a chaotic world. For now, we have the silence of nature or an eventual trip abroad, but the future can provide a more adventurous escape: one to the stars.

The NewSpace industry has its sights set on space tourism, a growing market expected to be worth at least $3 billion by 2030. As companies like SpaceX test reusable rocket technology to make spaceflight more affordable and accessible for humans, other private firms, including Virgin Galactic and Blue Origin, are investing in suborbital space tourism to take Earthlings into the very edge of space and back. While only uber-wealthy passengers and private researchers will have access to space tourism in the immediate future, the long term holds promises for ordinary citizens.

The evolution of technology plays a vital role in sending more tourists to space and a few influential trends will determine the future of space tourism, along with the progress we make both on and off our home planet.

Related: Space tourists will face big risks, as private companies gear up for paid suborbital flights

Suborbital travel will likely be the space tourism subsector to materialize first, but it may also be the most short-lived. However, Blue Origin, backed by Jeff Bezos, is testing its New Shepard system that will launch customers to the edge of space in a capsule which separates from a small rocket and retreats back to Earth under parachutes. Richard Branson's company Virgin Galactic relies on a space plane, dropped from a carrier aircraft, with a rocket motor that speeds up and takes passengers high into the atmosphere.

Both companies' shuttle systems are designed to fly passengers over 50 miles above Earth's atmosphere, allowing customers to experience the feeling of weightlessness for a few minutes. Virgin Galactic's SpaceShipTwo will launch its next human spaceflight test on Dec. 11 as Blue Origin eyes early 2021.

These brief spaceflights hold opportunities for tourism and scientific research and present unique experiences for space observation at varying trajectories and regulatory requirements. However, Axios reports concerns over declined public interest in suborbital tourism as a passing interest due to high costs and a short-lived ride. This may deflate the market as passengers await new developments in the field.

But there's some hope. Some experts look to commercial suborbital trips to take the place of long-distance air travel that can eventually cater to everyday citizens. SpaceX plans to use its Starship rocket to fly 100 people around the world in mere minutes. The company stated that a 15-hour flight to Shanghai from New York would be capable of flying in 39 minutes. According to UBS, if even only 5% of the average 150 million passengers that travel on 10 hour or longer flights pay $2,500 per trip, then returns could skyrocket to $20 billion per year in today's value.

A recent UBS report mentions, "Space tourism could be the stepping stone for the development of long-haul travel on earth serviced by space."

Related: Virgin Galactic wants to send people on superfast trips across Earth

Orbital tourism, which entails remaining in space for at least one full orbit, is another major focus of governmental agencies and private space companies, all of which have the long-term goal to inhabit the moon and Mars. Projects from Boeing, SpaceX and Axiom Space plan to start launching tourists to the International Space Station on commercial spacecraft beginning as early as this year. SpaceX is also partnering with Space Adventures to send four tourists to low Earth orbit for a few days in late 2021 or early 2022.

As more companies consider in-space tourism, orbital vacations are set to become a popular trend. Orbital vacationing infrastructure, including orbital and lunar-based hotels, is positioned to become lucrative as space infrastructure companies already hauled in a combined $3.6 billion so far this year.

Much of this infrastructure remains in preliminary stages, but the first approach may be to establish low-orbit hotels. One hotel design expects to send guests in a hydrogen-filled balloon with a pressurized capsule, utilizing Earth's gravity. Other options include designing or renovating an existing space station to accommodate guests. NASA, for instance, is opening up the International Space Station for commercial tourism. The Aurora Station, a planned luxury hotel that will host six guests for a $9.5 million, 12-day stay in low Earth orbit, will charge $9.5 million for the trip. It's pricey, but experts predict prices will fall like they did in the tech industry for computers and mobile phones.

A proposal for expandable space habitats may also serve as orbital hotels. Made of unique materials and easily stored at home, they are launched to space where they're inflated to true size. Bigelow Space invented the B330, a space habitat that enlarges to form a hotel or living area for humans in space. As demand increases, they are interconnected to other inflatable habitats to increase their size. Bigelow also plans to develop an attached inflated module to the International Space Station as one of the first hotels in space. In-space vacations will eventually be the gateway for moon and Mars habitation.

Private space companies are devotedly investing across space tourism and firms like UBS consider access to space an enabler to broader opportunities for investment.

More next-generation engineers will enter the space tourism sector for the scope of opportunities and innovation, eventually decreasing the barriers to entry that will increase competition, lower costs, and ultimately democratize space travel for everyday citizens.

Of course, there are crucial safety, comfort and health factors to consider. Training, medical screenings and liability waivers will need to be examined before tourists head to space.

Space tourism will be a small subsector of the industry, but it will bolster the entire NewSpace industry. Once space tourism does become mainstream, it will also positively impact many socioeconomic factors on Earth: creating jobs, educating citizens about space and fostering a new solar-based energy infrastructure. The sweet escape to the stars can eventually awaken us to the awe-inspiring potential of space exploration while also giving us a better appreciation of home.

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