| Islands Restaurants

Islands has been a San Diego favorite for more than 25 years. With ten locations throughout the county, you can find the best burger in San Diego in your own neighborhood. Relax with family and friends while enjoying awesome surf videos, ice cold beer, mai tais and delicious burgers, like the Hawaiian Burger with fresh grilled pineapple. Great sports viewing on large HD TVs in a fun atmosphere. Visit Islands for Happy Hour during the week from 3pm to 6:30pm for great deals in the bar.

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Online Order | Islands Restaurants

Please select which location you are ordering from first: Location Agoura Hills Anaheim Hills Avondale Brea Burbank Carlsbad (Palomar Airport Rd.) Carlsbad (The Shoppes) Carmel Mountain Cerritos Towne Center Chino Chula Vista Clairemont Mesa Corona Encinitas Folsom Foothill Ranch Fountain Valley Fullerton Glendale Huntington Beach Irvine Culver Irvine Market Place La Jolla Las Vegas Long Beach Pike Long Beach Towne Center Manhattan Beach Marina del Rey Mira Mesa Mission Valley Mission Viejo Monterey Newbury Park Newport Beach Northridge Orange Palm Desert Pasadena Hastings Ranch Pasadena Paseo Colorado Phoenix Rancho Cucamonga Redondo Beach Riverside Roseville Santa Barbara Santa Clarita Seal Beach Sherman Oaks Simi Valley Temecula Topanga Torrance Vista West Covina West Los Angeles Westchester

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Online Order | Islands Restaurants

ETHConference2018

WITH JOLLE PROUST, BERNARD STIEGLER, PAUL JORION, STEFAN LORENZ SORGNER, ANDERS SANDBERG…

ENGLISH/FRENCH SIMULTANEOUS TRANSLATION

For a few years now, transhumanism has been a movement of thought whose influence can no longer be denied, both internationally within the media and in the academic, political, and economic worlds. However, recognising the emergence of a phenomenon is not the same as knowing it. Many questions remain unanswered about the very nature of transhumanism(s).

The purpose of ETHConference2018 is to analyze the current state of the art on these questions, exploring transhumanisms and their narratives. More broadly, the conference welcomes all abstract, panel and participatory workshop proposals related to transhumanism, posthumanism, hyperhumanism and their many related topics. Proposals from a wide range of disciplines are warmly welcomed.

TheConference is organised in such way that it will enable different audiences (scholars, professionals, citizens, politicians,…) to intermingle, combining the ambition and usual components of a high-level academic event (talks, panels, round tables,…)and a thought-provoking off-conference range of artistic,pedagogicaland cultural activities (audience-focused scientific workshops, participatory forums, predictive justice debating, theatre performance,public discussion of a cult film, a transhumanism-themed escape game, and others).

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ETHConference2018

Ascension – definition of ascension by The Free Dictionary

On Ascension Day we left Baylur, having procured some camels and asses to carry our baggage.Thus the difficulty of ascension, in the present case, lay more in semblance than in reality.Bagnet quite fresh and collected–as she would be if her next point, with no new equipage and outfit, were the Cape of Good Hope, the Island of Ascension, Hong Kong, or any other military station.So it is that I can see her and hear her now on a hundred separate occasions beneath the awning beneath the stars on deck below at noon or night but plainest of all in the evening of the day we signalled the Island of Ascension, at the close of that last concert on the quarter-deck.Twenty-five years ago, a multitude of people in America put on their ascension robes, took a tearful leave of their friends, and made ready to fly up into heaven at the first blast of the trumpet.But nature has a higher end, in the production of New individuals, than security, namely ascension, or the passage of the soul into higher forms.The lava clinker, over which we must drag ourselves, though smooth compared with some clinker I have heard of, such as that on the Island of Ascension, for instance, was yet rough enough to make our feet very sore, and this, together with our other miseries, had pretty well finished us.There were portraits of men with large, melancholy eyes which seemed to say you knew not what; there were long monks in the Franciscan habit or in the Dominican, with distraught faces, making gestures whose sense escaped you; there was an Assumption of the Virgin; there was a Crucifixion in which the painter by some magic of feeling had been able to suggest that the flesh of Christ’s dead body was not human flesh only but divine; and there was an Ascension in which the Saviour seemed to surge up towards the empyrean and yet to stand upon the air as steadily as though it were solid ground: the uplifted arms of the Apostles, the sweep of their draperies, their ecstatic gestures, gave an impression of exultation and of holy joy.The same Providence which has willed that the concluding step in the geometrical calculation I have had the honor of describing to your royal highness should be your ascension to the throne, and the destruction of him who is hurtful to you, has also determined that the conquered one shall soon end both his own and your sufferings.Why, if a week should pass without some one telling me that I am doing easy work for big pay I would conclude that I might as well order my ascension robe `immediately and to onct.When the Tuesday before the Ascension of our Lord came, he began to suffer still more in his health.We have evidence that the barren island of Ascension aboriginally possessed under half-a-dozen flowering plants; yet many have become naturalised on it, as they have on New Zealand and on every other oceanic island which can be named.

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Ascension – definition of ascension by The Free Dictionary

Ascension Parish – Official Website of Ascension Parish …

At its October 19 meeting, the Ascension Parish Council recognized Shell Chemical Geismar on its 50th Anniversary in Ascension Parish, declaring October 19, 2017 as Shell Chemical Geismar Day. Shell has been in continuous operation in Ascension Parish since 1967, has never changed ownership, and has remained a safe and profitable Shell facility for its entire half-century of existence, according to the proclamation read by Council Chairman Bill Dawson.

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Ascension Parish – Official Website of Ascension Parish …

Ascension: Deckbuilding Game on the App Store

After thousands of hours of play, I’m kind of surprised I never wrote a review for Ascension. I’ve played it practically every week since launch. With that said I still see new combinations and tricks, so yeah, I think it’s a deep game. Generally I play solo offline versus three computers and get great enjoyment out of infinite turn combos. It’s a great way to wind down after work for thirty minutes or so at a time and still is my favorite game. As an aside, the others I play regularly are TES Legends and (lately) Star Empires.

As others have noted, the game slows down if too many cards are in play. It gets real hard to navigate back to what you want to copy. I used to cycle entirely through the draw deck but that’s harder these days with the slowdown. The AI has also gotten a bit stupider in recent years, and kind of co-op by feeding the last computer player. The AI will also think awhile if it has a lot of constructs in play but it is nowhere near as long as it used to be. But the app itself is very stable and gameplay progresses very quickly until a lot of cards are in play (50+ overkill in one turn).

But it’s rare to find a perfect game or app and these minor quibbles are nothing compared to all the fun I’ve gotten out of this game over the years. Well worth the money and hoping for another expansion soon.

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Ascension: Deckbuilding Game on the App Store

Ascension: Season 1 – Rotten Tomatoes

The Tomatometer score based on the opinions of hundreds of film and television critics is a trusted measurement of critical recommendation for millions of fans. It represents the percentage of professional critic reviews that are positive for a given film or television show.

Fresh

The Tomatometer is 60% or higher.

Rotten

The Tomatometer is below 60%.

Certified Fresh

Movies and TV shows are Certified Fresh with a steady Tomatometer of 75% or higher after a set amount of reviews (80 for wide-release movies, 40 for limited-release movies, 20 for TV shows), including 5 reviews from Top Critics.

Audience Score

Percentage of users who rate a movie or TV show positively.

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Ascension: Season 1 – Rotten Tomatoes

Ascension – Ascension Glossary

Ascension, also known as Spiritual Awakening, is a simultaneous increase of Expanding Consciousness that occurs when our spiritual-energetic bodies connect into our physical bodies. Generally, the catalyst for spiritual Awakening is discovered through the process of progressive Kundalini activation that starts in the base of our spine and moves the intelligent energies up the spine and into the Crown. As a human being undergoes the Awakening process, which can progress gradually over many years, that person shifts into perceptions of higher consciousness, which can include increased awareness of energy in the environment, perceiving multidimensional realities, sensing extradimensional entities and feeling a direct communion with God and the interconnected energy that exists between all things.

Ascension is a change in Spectrum of Frequency through Kundalini awakening and a change in the focus of our Consciousness. Ascension is about moving our Consciousness from one reality to another. Since reality is a dimension, what we are undertaking is essentially a full dimensional shift. To go through this shift we must adjust our way of thinking and being to that which is in alignment with our soul purpose and true divine essence.

Ascension is the complex quantum mechanics governing the movement of consciousness through time and space. Consciousness is energy, as well as, energy is intelligent consciousness. When energy shifts, so does our consciousness. Time and space as we have known on planet earth is changing, and we are moving into a future timeline. Through gradual exposure to frequency activation of various stellar bodies, the planet is transformed into higher dimensional and frequency planes of existence. One can consider the multidimensional model of our reality through the study of the Universal Time Matrix and the Universal Tree of Life. The shift of frequency forces all of the planetary inhabitants to shift into the newly exposed planetary frequencies and adapt to the accumulative impact of the shifting energies. All humans have a unique Blueprint and pace to keep aligned with the planetary frequencies. Some will adapt to these frequencies while embodied on planet, while others may not. The choice lies with each of us and is directly our responsibility. We can participate or not with our personal evolution process. All that is required from the Ascension process is participation at the level you are able and that attention and focus is placed on one’s heart with a desire to know the true self.

As we develop Self Awareness which is the knowledge of the Self, we are developing the right relationship to the Self, and thus we can better develop our relationship with God Source. We cannot know the highest expression of our nature, until we know the deepest inner contents of our own being. Self study is self mastery and is the pathway to expanding Consciousness and awakening Kundalini.

See Where Can I Start?

The Ascension Stages are about the bringing of layers of light, the Kundalini force existing within the levels of our spiritual bodies (our Multidimensional God Selves) by descending these layers into matter and anchoring them into the physical plane of reality. Simultaneously, Ascension is a shift in energetic Spectrum of Frequency patterns held in a dimensional space which, when absorbed and activated into the layers of the planetary and human bio-energetic field, activates its DNA Silicate Matrix template instruction set. This catalyzes a chain of events that creates a complete transformation and transmutation of various patterns and programs held in the energetic templates of the Human Souls journey within a cycle of evolutionary time. When activated, these patterns begin to shift, re-emerge and clear from the layers of experiences coded into every cell and memory pattern held as an energetic vibration within the bodies. This part of the biological ascension process may manifest physical, mental and emotional Ascension Symptoms as well as the spiritual crisis of the Dark Night of the Soul.

The 5D Ascension is the original evolutionary schema or Ascension Plan for the planet Earth at the end of the 2012 Timelines or at the end of the Ascension Cycle, or the end of an Age of Humanity. This original plan was aborted by the Krystal Star Guardians, and in my knowledge, I was shifted from my original Ascension mission in 2004 to learn how to best work for the Guardian Aurora teams who were active building Krystal Star hosting architecture for planet earth. In 2005 I was made aware the original plan was aborted and councils disbanded and reassembled to work on the new mission upgrades, called Ascension Plan B.

The elemental re-encryption process of this Avatar of Ascension (AOA) project as a part of the Aurora Guardian Families is an adjustment that actually changes the coordinates of your birth blueprint and its genetic imprint on the flesh. When we incarnated into 3D we had to accept huge miasmic package that is attached to the collective human race mental bodies on this planet. These are called Negative Forms or Shadow or Phantom Sun bodies. These phantom bodies are what connect humans to the timeline of the (911 Timelines), Armageddon Software or the negative alien agenda NAA. The transduction sequence is the definition of when the God Spark connects to the core manifestation body (12 Tree Grid) which projects out the elemental physical manifest body Three Layers of Ego. As we know a major project of the AOA Aurora is to re-encrypt the elemental structure of our bodies, as well as anchor the architecture to build the unity source code platform. This changes the false 911 Timelines architecture and is what the work of this ES community is in laying the template of the Law of One (LOO) in the GSF Ascension Timeline. This timeline exists in the Aurora time continuum. See Aurora Re-encryptions.[1]

4 Planetary Rounds = 1 Planetary Cycles = 1 Astrological Age = Aeon = 26,000 (26,566) years = precession of Earths axis of rotation with respect to inertial space.At the end of every cycle, we become aligned to the galactic core; Stargate portals open (See Planetary Gates, and we are eligible to proceed with an Ascension timeline.

Refers to the precession of Earth’s axis of rotation with respect to inertial space. A complete precession cycle (One Astrological Age) covers a period of approximately 25,765 years, the so called Great Platonic Year, during which time the equinox regresses over a full 360. The precessional movement also is the determining factor in the length of an Astrological Age or Aeon. (Note that there are 12 Zodiac Archetypes that are each of the 12 Astrological Ages. We are moving from the Age of Pisces to the Age of Aquarius.) The Precession of the Equinoxes is caused by the differential between the gravitational forces of the Sun and Moon on the Earth.

What is Ascension?

Virtues

Spirits of Christ

Father Arc

Mother Arc

Krystal Star

KA RA YA SA TA AA LA (KRYSTAL)

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Ascension – Ascension Glossary

What is Ascension? – Energetic Synthesis

This is a basic Primer to review the basic meaning and mechanics of the “Ascension” and discuss the various awakening symptoms that we as humans may encounter in our consciousness evolution process. I have many articles and tools on the website that will help support your awareness to investigate and explore the impacts this has upon human beings, our planet and all of consciousness. It is important to develop strong discernment of the energetic signatures that we interact with, while learning how to distinguish personal resonance to help guide you forward, so only take in what feels right for your personal journey and discard the rest.

Humanity is undergoing a consciousness shift which requires a re-education of valuesand change of priorities in lifestyle, of which much of this information on this website is a guideline to support those awakening and being guided towards stewardship or leadership in order to help others move through the transitional impacts this creates on the planet. It is also important to share this information with others in order to not feel a sense of isolation and fear from a myriad of possible unusual consciousness experiences that can result from the integration of our higher light-energy bodies that happens during our Ascension process. My desire to share this information comes from my very personal and frightening physical awakening process that dismantled my entire reality and ego in a very short period of time. During intense spiritual awakening phases in which we undergo ego dismantling, is called the Dark Night of the Soul. I share my experiences with anyone who may need this information as I have had many unusual, mystical manifestations appear in my life since my spontaneous kundalini release many years ago. Those of us undergoing the first wave of awakening will be Ascension Guides for the balance of humanity who have not yet experienced a direct spiritual awakening or extra-dimensional contact. This website is dedicated to the Starseeds, and those endeavoring to evolve as Guardian Stewards in order to help participate and build the required consciousness structures this planet and humanity will require in the coming Age.

It is important to share this information in order to not feel a sense of isolation and fear from a myriad of possible unusual consciousnessexperiences that can result from the integration of our higher light-energy bodies that happens during the Planetary Ascension cycle. My desire to share this information comes from my very personal and frightening physical awakening process that dismantled my entire reality and ego in a very short period of time. It made functioning in life in the 3D reality extremely painful, isolating and difficult to navigate. I share my experiences with anyone who may need this information to develop better discernment, as I had many unusual, mystical and unexplainable manifestations appear in my life since my spontaneous kundalini release many years ago. As I had no guru, teacher or mentor to explain it to me, my personality/ego was terrified that I was losing my mind along with my identity in the life I had known up to that point. Who does one call upon during mutidimensional awakening experiences and when sick with the kundalini flu? Who on Earth do you talk to when you are introduced to other interdimensional beings of every shade of light, grey and darkness and then begin to perceive an organized spiritual hierarchy of otherworldly human and non human entities? Why are some of these dark entities attacking people that are awakening? Further, I had many physical ailments show up during these times when the spiritual light force was greatly increased and activated from within me to build my aura. At the time, I was most blessed and had teams of Angels (Light Beings) and Extradimensional Ascended Masters around me, I was emotionally devastated and physically ill, as my state was exacerbated from my lack of comprehension of what was transpiring in my consciousness body. No one told me that spiritual awakening and rising kundalini forces can not only be devastating, but that there are many dark forces on the earth that will start targeting you for energetic harrassment to stop your forward progress.

Now I want to share my direct awakening experiences to assist anyone who may need this information so that having this knowledge can eradicate the fear of facing the unknown mysteries lying within. Once we go into and are spiritually initiated into these mysteries of God, there is no turning back. During these times since the planet is accelerating so quickly into higher frequency patterns, many more people will experience spontaneous awakening and consciousness altering experiences, that may feel to be scary without proper context. Many of these people will not be in spiritual or metaphysical settings when this consciousness shift occurs to them, it will be the office professional, the banker, the average person in the level of the current mass consciousness. Spiritual awakening is not a disease to be labeled by the medical community so people are medicated, it is a natural biological process for expanding human consciousness. The ultimate liberation of our Soul-Spirit comes through this blessing and humans must embrace and prepare themselves for this consciousness change that will forever alter the way we perceive and interact with reality. This process is the divine destiny of all humankind and our beautiful planet that is the heart principle of the Universe. We are in an accelerated consciousness evolution timeline and it is time to prepare. Many people have been suppressed and mind controlled to reject the spiritual-energetic reality of which the planet and humanity is undergoing and facing now. The Controllers do not want Planetary Ascension information given nor many other topics for disclosure given to the masses as common knowledge, because they can control and herd people easier when they are scared and dumbed down. Those awakening now are the forerunners and the Mapmakers of the future planetary changes to shift the timelines. In order to be effective and clear, self mastery over mental and emotional states, as well as having proper evolutionary context, and an awareness of the hidden extraterrestrial agendas, is required for Integrated Spiritual Ascension and future Stewardship roles.

The Mechanics of the Shift

First, let us review the meaning of “Ascension” and why we, as humans, will experience physical, emotional and mental symptoms and changes.

Currently we are in a phase transition of expansion into the realms of experiencing higher consciousness as multidimensional human beings living on this planet. During this phase of the Ascension cycle, we as human beings will experience many varied physical symptoms as we shift our cells into higher frequency patterns.

Ascension is about the bringing of layers of light, the force existing within the levels of our spiritual bodies (our Multidimensional God Selves) by descending these layers into matter and anchoring them into the physical plane of reality. Simultaneously, Ascension is a shift in energetic frequency patterns held in a dimensional space which, when absorbed and activated into the layers of the planetary and human bio-energetic field, activates its DNA template instruction set. This catalyzes a chain of events that creates a complete transformation and transmutation of various patterns and programs held in the energetic templates of the Human Souls journey within a cycle of evolutionary time. When activated, these patterns begin to shift, re-emerge and clear from the layers of experiences coded into every cell and memory pattern held as an energetic vibration within the bodies.

The Ascension process is about moving the consciousness from one reality to another and the awareness of possible multiple realities existing simultaneously. Since a reality is a dimension, what we are undertaking is, in essence, a complete dimensional shift. A dimensional reality is held in place by a complex layer of coded energetic grids to create the illusion of time and space for the consciousness to perceive and to participate in its own experience within the broadband widths of that particular range of frequency. As the dimensional grids shift its frequency and its magnetic attributes change, all things existing within that broadband reality will also shift and change in a myriad of ways. The natural laws governing that time and space as we know them will change. This also means the perception of our spatial awareness, our relationship to time and space will also change rather dramatically.

Thus, to go through this shift one must prepare and adjust one’s way of thinking and being to that which is in alignment with the soul purpose and true divine essence. Surrender and Acceptance are two main characteristics we will need to allow to permeate through us to facilitate an easier time. In order to shift the old behaviors and thought patterns not serving the soul purpose, we will become aware of the beliefs and behaviors that exist as imbalances within us and we must take the appropriate steps to integrate or clear them. This process will bring our deepest fears, beliefs of limitation and old pain patterns to the surface through events that trigger them into our awareness so that we can consciously acknowledge, resolve and heal them. Some of these issues are ancestral or inherited in their nature and may feel rather odd yet familiar when they are is brought to your awareness. It is important to remember that we are not only clearing our own individual mind grid, but also the karmic mind implications and collective (un)consciousness implications on this planet from the last evolutionary cycle. This way you can reframe the circumstance in your mind to be that which is impersonal and detached from identifying with the specific issue that has risen to the surface to be cleared within your bodies. Appreciate and acknowledge your light being for accepting the assignment for this clearing rather than claiming it as belonging to you. By doing this repeatedly, we clear our emotional and energy bodies of the long held traumas, beliefs and fears that have impeded our ability to experience our true being and bring more joy into our lives. Once the emotional body is resolved and cleared of an old pain or trauma, the physical body then is enabled to clear its equivalent of that block.

All of this happens simultaneously within all of the layers of the bio-energetic field when each healing is cleared. In effect, it is a full clearing and release of these painful events held as patterns in the bodies from the souls record and cellular memory. And that is pretty awe inspiring when you realize how this will impact the human experience as we move forward!

Also, as these painful patterns are removed from the soul record, the clearing recodes our DNA so it can hold more light, thus sustaining our new frequency and a state of increasing higher consciousness and multidimensionality. As we hold this greater light and advanced genetic package in our bio-energy field, it enables others, through the principle of resonance, to vibrate at the increased frequency rate and activate their own inner potential and divine inheritance towards Ascension.

Emotional clearing is the main process we will experience and be acutely aware of as we shift through the Ascension. Since emotional pain and imbalances are responsible for our states of “dis-ease” many of us will experience illness or physical releases of pain clearing from our bodies. Some of this clearing is for your karmic, genetic or ancestral soul lineage. Some of us, as lightworkers, have chosen to clear states of imbalances for the collective or for a specific group and will feel this movement of energy transmute through us, as our energetic being is acting as a cosmic filtration system for the greater whole.

The goal of this information is to inform you of these dynamics that we are currently experiencing, and as the energies accelerate to prepare you even further by clearly discussing the various possible physical symptoms from a position of having a neutral association. Utilizing what works for you personally by cultivating intuitive discernment with an informed awareness is the intended support of offering this discussion.

This is to not alarm you, but is used as a tool to keep you informed in order to be self accountable and self sovereign in all of your upcoming choices. We will not be given anything we cannot handle. Much of this can be avoided by being self-aware and taking the time to heal through emotional clearing and listening to your body when it requests other healing techniques. Spirit has given us many tools for our Ascension toolkit to assist and support our evolution in the easiest possible way. Ask for assistance with a pure heart and it will be given!

Transmutational Symptoms

During theAscensionprocess as we accrete frequency and light we may undergo a variety of ascension symptoms, physical, mental, emotional or spiritual-energetic.

These transmutational symptoms can be extreme. The12D Shieldis helpful to harmonize the body through many ascension symptoms. Many of the ascension symptoms are vague to describe and inexpressible in linear thought and language. When people go to doctors, they are being told to take drugs or they are being instructed to seek professional psychological help.This site is not professing to be giving any medical advice. It may be beneficial for some of us to seek out medical or psychological treatment during our process. We must follow our own inner guidance on how to proceed with what is occurring within our physical and energy body systems at this unprecedented time of acceleration.

Certain symptoms are now becoming more apparent and when we know this as a process and that many others are feeling the same things, a certain serenity can be brought into the mind. Many can rest in the knowledge that they are being transformed in ways that may feel extremely hard on the physical body.

Some of the most common symptoms reported include:

Also, our bodies often experience a rush of heat and energy bursts that are not comfortable. Our bodies are being shifted in thermodynamic ways and with so much light entering the fields of the body, some of the “symptoms” we experience are actually preventing our physical vehicles from bursting with the intensity of light. We may experience a “triad” sleep pattern (waking up every 3 hours) or interrupted sleep as we are being recalibrated and worked on energetically at night. This adds to our being restless and tired in the morning.

Remember to be gentle with your hearts and being and only allow others within your boundaries of inner sanctum that treat you the same. This can be an extremely vulnerable time emotionally. We need to release the fear of asking for help and investing in ourselves to feel balanced and healthy. Massage, Bodywork, Hydration, Supplementation, Energy Work, Spiritual Counsel

If I could impart anything to our it would be to emphasize how humans are so deeply loved and appreciated by God’s Spirit, The Krystal Star and Law of One Light Hierarchies, The Planetary Logos, from all those of whom we serve as One. The impact of our collective consciousness work during this evolutionary time cycle to shift future timelines is generally beyond the comprehension of the human mind.

As we move forward only those of you that can feel the inner resonance are aware if you are apart of the soul groups of Starseeds and Indigos that agreed to be the Light stewardship and Ascension Guides for the changing reality structure. Humans are expanding consciousness to become increasingly multidimensional, and being in Love is only one part of the human equation. Clearing ego and emotional wounds, learning to discern ego from higher self intelligence, as well as reclaiming and healing spiritual light-bodies, and evicting Imposter Spirit parasites, is a part of having an accurate assessment of the requirements of our changing earth. Our earth needs new ethical guidance and humanitarian stewardship. The Galactic community, those in communication with enlightened intelligence fields and higher dimensions, are the first ascending waves to meet those challenges of building structures that support humanity as multidimensional spiritual beings. Our community is the repository of building and supporting the integrated ascension path, as well as cultivating self leadership in order to lead and support humanity through personal example.

Lightworkers, Starseeds, Gridworkers and Ascension Stewards,Thank you and with deep gratitude for all of your amazing work!

Stay in the luminosity of your Avatar heart and Christos-Sophia path! We are here to reunite the Holy Mother and Holy Father and reclaim the Christos Diamond Sun body for all!

Lisa Renee, http://www.EnergeticSynthesis.com

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What is Ascension? – Energetic Synthesis

Why Is Freedom of Speech Important? | Reference.com

In areas of the world where freedom of speech is not protected, citizens are afraid to speak out against their government, even when it acts illegally, for fear of being locked away in a cell for life. According to the University of Virginia, historically, men, women and even some children were put to death for daring to speak out against a tyrannical monarch, an unjust parliament or legislature or even a powerful corporation.

Fortunately, in the first amendment in the Bill of Rights guarantees a person the freedom to speak and express himself however he wishes, just so long that his actions do not infringe on the rights of another person. Even in the American Colonies, prohibitions on free speech were rampant. Virginia had a law in its charter that would grant the death penalty for anyone who “blasphemed God’s holy name.”

According to Justia.com, one of the most overlooked part of the guarantee of free speech is the fact that it causes sweeping change in ways that the government itself can never quite accomplish. Justice Thurgood Marshall stated, “above all else, the First Amendment means that government has no power to restrict expression because of its message, its ideas, its subject matter, or its content.”

The change is gay marriage laws is one example of how the actions of a free society lobbying, protesting, distributing fliers and debating caused sweeping changes in public perception and the law in a relatively small amount of time. Without freedom of speech, the voices of this minority would have never been heard.

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Why Is Freedom of Speech Important? | Reference.com

New York Beaches & Swimming | New York State Tourism

Get some sun. The Hamptons white sand beaches and charming villages make it one of the hottest spots for beach vacations. Check the Long Island surf report for ocean updates and visit popular ocean spots includingRobert Moses,Jonesand Montauk’sHither Hills–just to name a few. For surfing, sea kayaking and stand-up paddleboarding, head toLake Champlain, Lake Ontario,Fire Island National Seashoreand many more sandy shores. Summer is the time to relax–find your beach in New York.

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New York Beaches & Swimming | New York State Tourism

Member states of NATO – Wikipedia

NATO (the North Atlantic Treaty Organization) is an international alliance that consists of 29 member states from North America and Europe. It was established at the signing of the North Atlantic Treaty on 4 April 1949. Article Five of the treaty states that if an armed attack occurs against one of the member states, it should be considered an attack against all members, and other members shall assist the attacked member, with armed forces if necessary.[1]

Of the 29 member countries, two are located in North America (Canada and the United States) and 27 are European countries while Turkey is in Eurasia. All members have militaries, except for Iceland which does not have a typical army (but does, however, have a coast guard and a small unit of civilian specialists for NATO operations). Three of NATO’s members are nuclear weapons states: France, the United Kingdom, and the United States. NATO has 12 original founding member nation states, and from 18 February 1952 to 6 May 1955, it added three more member nations, and a fourth on 30 May 1982. After the end of the Cold War, NATO added 13 more member nations (10 former Warsaw Pact members and three former Yugoslav republics) from 12 March 1999 to 5 June 2017.

NATO has added new members seven times since its founding in 1949, and since 2017 NATO has had 29 members. Twelve countries were part of the founding of NATO: Belgium, Canada, Denmark, France, Iceland, Italy, Luxembourg, the Netherlands, Norway, Portugal, the United Kingdom, and the United States. In 1952, Greece and Turkey became members of the Alliance, joined later by West Germany (in 1955) and Spain (in 1982). In 1990, with the reunification of Germany, NATO grew to include the former country of East Germany. Between 1994 and 1997, wider forums for regional cooperation between NATO and its neighbors were set up, including the Partnership for Peace, the Mediterranean Dialogue initiative and the Euro-Atlantic Partnership Council. In 1997, three former Warsaw Pact countries, Hungary, the Czech Republic, and Poland, were invited to join NATO. After this fourth enlargement in 1999, the Vilnius group of The Baltics and seven East European countries formed in May 2000 to cooperate and lobby for further NATO membership. Seven of these countries joined in the fifth enlargement in 2004. The Adriatic States Albania and Croatia joined in the sixth enlargement in 2009, Montenegro in 2017.

Due to the 201617 Turkish purges and Recep Tayyip Erdogan’s authoritarian politics some have speculated that Turkey could be expelled from NATO.[2][3][4][5][6][7][8][9] United States President Donald Trump has also expressed interest in withdrawing from the organization during the 2016 election campaign, and only recently stated the United States would protect allies in the event that Article V is invoked.[10][11][12]

The United States spends more on the organization than all other members combined.[14] Criticism of the organization by then newly elected US President Donald Trump caused various reactions from American and European political figures, ranging from ridicule to panic.[15][16][17] Pew Research Center’s 2016 survey among its member states showed that while most countries viewed NATO positively, most NATO members preferred keeping their military spending the same. The response to whether their country should militarily aid another NATO country if it were to get into a serious military conflict with Russia was also mixed. Only in the US and Canada did more than 50% of the people answer that they should.[18][19]

Population data from CIA World FactbookGDP data from IMF[21]Expenditure data (except Iceland) from SIPRI Military Expenditure Database,[22] Icelandic data (2013) from Statistics Iceland[23]Military personnel data from NATO[24]a Iceland has no armed forces.b 2015 data.

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Member states of NATO – Wikipedia

Jordan Peterson – Wikipedia

Jordan PetersonBornJordan Bernt Peterson(1962-06-12) June 12, 1962 (age55)Edmonton, Alberta, CanadaResidenceToronto, Ontario, CanadaNationalityCanadianEducationPolitical science (B.A., 1982)Psychology (B.A., 1984)Clinical psychology (Ph.D., 1991)AlmamaterSpouse(s)Tammy Roberts (m.1989)Children2Scientific careerFieldsPsychologyInstitutionsThesisPotential psychological markers for the predisposition to alcoholism(1991)Doctoral advisorRobert O. PihlInfluencesJung, Freud, Piaget, Nietzsche, Dostoevsky, SolzhenitsynWebsitejordanbpeterson.comSignature

Jordan Bernt Peterson (born June 12, 1962) is a Canadian clinical psychologist, public intellectual, and professor of psychology at the University of Toronto. His main areas of study are in abnormal, social, and personality psychology,[1] with a particular interest in the psychology of religious and ideological belief,[2] and the assessment and improvement of personality and performance.[3]

Peterson studied at the University of Alberta and McGill University. He remained at McGill as a post-doctoral fellow from 1991 to 1993 before moving to Harvard University, where he was assistant and then associate professor in the psychology department. In 1998, he moved back in Canada to the University of Toronto as a full professor.

His first book Maps of Meaning: The Architecture of Belief was published in 1999, a work which examined several academic fields to describe the structure of systems of beliefs and myths, their role in the regulation of emotion, creation of meaning, and motivation for genocide.[4][5][6] His second book, 12 Rules for Life: An Antidote to Chaos, was released in January 2018.[7][8][9]

In 2016, Peterson released a series of videos on his YouTube channel in which he criticized political correctness and the Canadian government’s Bill C-16. He subsequently received significant media coverage.[7][8][9]

Peterson was born on June 12, 1962, and grew up in Fairview, Alberta, a small town northwest of his birthplace Edmonton, in Canada. He was the eldest of three children born to Beverley, a librarian at the Fairview campus of Grande Prairie Regional College, and Walter Peterson, a schoolteacher.[10] His middle name is Bernt ( BAIRNT), after his Norwegian great-grandfather.[11][12]

When he was 13, he was introduced to the writings of George Orwell, Aldous Huxley, Aleksandr Solzhenitsyn, and Ayn Rand by his school librarian Sandy Notley mother of Rachel Notley, leader of the Alberta New Democratic Party and 17th Premier of Alberta.[13] He also worked for the New Democratic Party (NDP) throughout his teenage years, but grew disenchanted with the party due to what he saw as a preponderance of “the intellectual, tweed-wearing middle-class socialist” who “didn’t like the poor; they just hated the rich”.[10] He left the NDP at age 18.[14]

After graduating from Fairview High School in 1979, Peterson entered the Grande Prairie Regional College to study political science and English literature.[2] He later transferred to the University of Alberta, where he completed his B.A. in 1982.[14] Afterwards, he took a year off to visit Europe. There he developed an interest in the psychological origins of the Cold War, particularly 20th century European totalitarianism,[2][15] and was plagued by apocalyptic nightmares about the escalation of the nuclear arms race. As a result, he became concerned about mankind’s capacity for evil and destruction, and delved into the works of Carl Jung, Friedrich Nietzsche, Aleksandr Solzhenitsyn,[10] and Fyodor Dostoyevsky.[15] He then returned to the University of Alberta and received a B.A. in psychology in 1984.[16] In 1985, he moved to Montreal to attend McGill University. He earned his Ph.D. in clinical psychology under the supervision of Robert O. Pihl in 1991, and remained as a post-doctoral fellow at McGill’s Douglas Hospital until June 1993, working with Pihl and Maurice Dongier.[2][17]

From July 1993 to June 1998,[1] Peterson lived in Arlington, Massachusetts, while teaching and conducting research at Harvard University as an assistant and an associate professor in the psychology department. During his time at Harvard, he studied aggression arising from drug and alcohol abuse and supervised a number of unconventional thesis proposals.[14] Two former Ph.D. students, Shelley Carson, a psychologist and teacher from Harvard, and author Gregg Hurwitz recalled that Peterson’s lectures were already highly admired by the students.[8] In July 1998, he returned to Canada and took up a post as a full professor at the University of Toronto.[1][16]

Peterson’s areas of study and research are in the fields of psychopharmacology, abnormal, neuro, clinical, personality, social, industrial and organizational,[1] religious, ideological,[2] political, and creativity psychology.[3] Peterson has authored or co-authored more than a hundred academic papers.[18] Peterson has over 20 years of clinical practice, seeing 20 people a week, but in 2017, he decided to put the practice on hold because of new projects.[7]

In 2004, a 13-part TV series based on Peterson’s book Maps of Meaning: The Architecture of Belief aired on TVOntario.[10][16][19] He has also appeared on that network on shows such as Big Ideas, and as a frequent guest and essayist on The Agenda with Steve Paikin since 2008.[20][21]

Jordan Peterson, 1998 (Descensus ad Inferos)[22]

In 1999, Routledge published Maps of Meaning: The Architecture of Belief. The book, which took Peterson 13 years to complete, describes a comprehensive theory about how people construct meaning, beliefs and make narratives using ideas from various fields including mythology, religion, literature, philosophy and psychology in accordance to the modern scientific understanding of how the brain functions.[14][22][23]

According to Peterson, his main goal was to examine why both individuals and groups participate in social conflict, explore the reasoning and motivation individuals take to support their belief systems (i.e. ideological identification[14]) that eventually results in killing and pathological atrocities like the Gulag, the Auschwitz concentration camp and the Rwandan genocide.[14][22][23] He considers that an “analysis of the world’s religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality”.[23]

In January 2018, Penguin Random House published Peterson’s second book, 12 Rules for Life: An Antidote to Chaos. The work contains abstract ethical principles about life, in a more accessible style than Maps of Meaning.[7][8][9] To promote the book, Peterson went on a world tour.[24][25][26] As part of the tour, Peterson was interviewed by Cathy Newman on Channel 4 News. In a short time the interview received considerable attention and over seven million views on YouTube.[27][28][29] The book was ranked the number one bestselling book on Amazon in the United States and Canada and number four in the United Kingdom.[30][31] It also topped bestselling lists in Canada, US and the United Kingdom.[32][33]

In 2013, Peterson began recording his lectures (“Personality and Its Transformations”, “Maps of Meaning: The Architecture of Belief”[34]) and uploading them to YouTube. His YouTube channel has gathered more than 1 million subscribers and his videos have received more than 50 million views as of April 2018.[35] In January 2017, he hired a production team to film his psychology lectures at the University of Toronto. He used funds received via the crowdfunding website Patreon after he became embroiled in the Bill C-16 controversy in September 2016. His funding through Patreon has increased from $1,000 per month in August 2016 to $14,000 by January 2017, and then to more than $50,000 by July 2017.[13][35][36]

Peterson has appeared on The Joe Rogan Experience, The Gavin McInnes Show, Steven Crowder’s Louder with Crowder, Dave Rubin’s The Rubin Report, Stefan Molyneux’s Freedomain Radio, h3h3Productions’s H3 Podcast, Sam Harris’s Waking Up podcast, Gad Saad’s The Saad Truth series and other online shows.[37] In December 2016, Peterson started his own podcast, The Jordan B. Peterson Podcast, which has 43 episodes as of April 2, 2018, including academic guests such as Camille Paglia, Martin Daly, and James W. Pennebaker,[38] while on his channel he has also interviewed Stephen Hicks, Richard J. Haier, and Jonathan Haidt among others. Peterson supported engineer James Damore in his action against Google.[9]

In May 2017, Peterson began The Psychological Significance of the Biblical stories,[39] a series of live theatre lectures, also published as podcasts, in which he analyzes archetypal narratives in Genesis as patterns of behavior ostensibly vital for personal, social and cultural stability.[9][40]

Peterson and his colleagues Robert O. Pihl, Daniel Higgins, and Michaela Schippers[41] produced a writing therapy program with series of online writing exercises, titled the Self Authoring Suite.[42] It includes the Past Authoring Program, a guided autobiography; two Present Authoring Programs, which allow the participant to analyze their personality faults and virtues in terms of the Big Five personality model; and the Future Authoring Program, which guides participants through the process of planning their desired futures. The latter program was used with McGill University undergraduates on academic probation to improve their grades, as well since 2011 at Rotterdam School of Management, Erasmus University.[43][44] The Self Authoring Programs were developed partially from research by James W. Pennebaker at the University of Texas at Austin and Gary Latham at the Rotman School of Management of the University of Toronto. Pennebaker demonstrated that writing about traumatic or uncertain events and situations improved mental and physical health, while Latham demonstrated that personal planning exercises help make people more productive.[44] According to Peterson, more than 10,000 students have used the program as of January 2017, with drop-out rates decreasing by 25% and GPAs rising by 20%.[10]

Peterson’s critiques of political correctness range over issues such as postmodernism, postmodern feminism, white privilege, cultural appropriation, and environmentalism.[37][45][46] Writing in the National Post, Chris Selley said Peterson’s opponents had “underestimated the fury being inspired by modern preoccupations like white privilege and cultural appropriation, and by the marginalization, shouting down or outright cancellation of other viewpoints in polite society’s institutions”,[47] while in The Spectator, Tim Lott stated Peterson became “an outspoken critic of mainstream academia”.[15] Peterson’s social media presence has magnified the impact of these views; Simona Chiose of The Globe and Mail noted: “few University of Toronto professors in the humanities and social sciences have enjoyed the global name recognition Prof. Peterson has won”.[48]

According to his study conducted with one of his students, Christine Brophy of the relationship between political belief and personality, political correctness exists in two types: PC-egalitarianism and PC-authoritarianism, which is a manifestation of “offense sensitivity”.[49] The first type is represented by a group of classical liberals, while the latter by the group known as “social justice warriors”[10] who “weaponize compassion”.[2] The study also found an overlap between PC-authoritarians and right-wing authoritarians.[49]

Peterson considers that the universities should be held as among the most responsible for the wave of political correctness which appeared in North America and Europe.[48] He watched the rise of political correctness on campuses since the early 1990s,[50] and considers that the humanities have become corrupt, less reliant on science, and instead of “intelligent conversation, we are having an ideological conversation”. From his own experience as a university professor, he states that the students who are coming to his classes are uneducated and unaware about the mass exterminations and crimes by Stalinism and Maoism, which were not given the same attention as fascism and Nazism. He also says that “instead of being ennobled or inculcated into the proper culture, the last vestiges of structure are stripped from [the students] by post-modernism and neo-Marxism, which defines everything in terms of relativism and power”.[15][51][52]

Peterson, 2017[51]

Peterson states that postmodern philosophers and sociologists since the 1960s,[45] while typically claiming to reject Marxism and communism, have actually built upon and extended their core tenets. He says that it is difficult to understand contemporary society without considering the influence of postmodernism which initially spread from France to the United States through the English department at Yale University. He argues that they “started to play a sleight of hand, and instead of pitting the proletariat, the working class, against the bourgeois, they started to pit the oppressed against the oppressor. That opened up the avenue to identifying any number of groups as oppressed and oppressor and to continue the same narrative under a different name[…] The people who hold this doctrine this radical, postmodern, communitarian doctrine that makes racial identity or sexual identity or gender identity or some kind of group identity paramount they’ve got control over most low-to-mid level bureaucratic structures, and many governments as well”.[51][18]

He emphasizes that the state should halt funding to faculties and courses he describes as neo-Marxist, and advises students to avoid disciplines like women’s studies, ethnic studies and racial studies, as well other fields of study he believes are “corrupted” by the ideology such as sociology, anthropology and English literature.[53][54] He states that these fields, under the pretense of academic inquiry, propagate unscientific methods, fraudulent peer-review processes for academic journals, publications that garner zero citations,[55] cult-like behaviour,[53] safe-spaces,[56] and radical left-wing political activism for students.[45] Peterson has proposed launching a website which uses artificial intelligence to identify and showcase the amount of ideologization in specific courses. He announced in November 2017 that he had temporarily postponed the project as “it might add excessively to current polarization”.[57][58]

Peterson has criticized the use of the term “white privilege”, stating that “being called out on their white privilege, identified with a particular racial group and then made to suffer the consequences of the existence of that racial group and its hypothetical crimes, and that sort of thing has to come to a stop. […][It’s] racist in its extreme.”[45] In response to the 2017 protest in Charlottesville, Virginia, he criticized the far right’s use of identity politics, and said that “the Caucasians shouldn’t revert to being white. It’s a bad idea, it’s a dangerous idea, and it’s coming fast, and I don’t like to see that!” He stated that the notion of group identity is “seriously pathological[…] reprehensible[…] genocidal” and “it will bring down our civilization if we pursue it”.[59] He has also been prominent in the debate about cultural appropriation, stating it promotes self-censorship in society and journalism.[60]

On September 27, 2016, Peterson released the first installment of a three-part lecture video series, entitled “Professor against political correctness: Part I: Fear and the Law”.[13][61] In the video, he stated he would not use the preferred gender pronouns of students and faculty as part of compelled speech, and announced his objection to the Canadian government’s Bill C-16, which proposed to add “gender identity or expression” as a prohibited ground of discrimination under the Canadian Human Rights Act, and to similarly expand the definitions of promoting genocide and publicly inciting hatred in the Criminal Code.[61][62]

He stated that his objection to the bill was based on potential free speech implications if the Criminal Code is amended, as he claimed he could then be prosecuted under provincial human rights laws if he refuses to call a transsexual student or faculty member by the individual’s preferred pronoun.[63] Furthermore, he argued that the new amendments paired with section 46.3 of the Ontario Human Rights Code would make it possible for employers and organizations to be subject to punishment under the code if any employee or associate says anything that can be construed “directly or indirectly” as offensive, “whether intentionally or unintentionally”.[64] Other academics challenged Peterson’s interpretation of C-16,[63] while some scholars such as Robert P. George supported Peterson’s initiative.[13]

The series of videos drew criticism from transgender activists, faculty and labour unions, and critics accused Peterson of “helping to foster a climate for hate to thrive”.[13] Protests erupted on campus, some including violence, and the controversy attracted international media attention.[65][66][67] When asked in September 2016 if he would comply with the request of a student to use a preferred pronoun, Peterson said “it would depend on how they asked me[…] If I could detect that there was a chip on their shoulder, or that they were [asking me] with political motives, then I would probably say no[…] If I could have a conversation like the one we’re having now, I could probably meet them on an equal level”.[67] Two months later, the National Post published an op-ed by Peterson in which he elaborated on his opposition to the bill and explained why he publicly made a stand against it:

I will never use words I hate, like the trendy and artificially constructed words “zhe” and “zher.” These words are at the vanguard of a post-modern, radical leftist ideology that I detest, and which is, in my professional opinion, frighteningly similar to the Marxist doctrines that killed at least 100 million people in the 20th century.

I have been studying authoritarianism on the right and the left for 35 years. I wrote a book, Maps of Meaning: The Architecture of Belief, on the topic, which explores how ideologies hijack language and belief. As a result of my studies, I have come to believe that Marxism is a murderous ideology. I believe its practitioners in modern universities should be ashamed of themselves for continuing to promote such vicious, untenable and anti-human ideas, and for indoctrinating their students with these beliefs. I am therefore not going to mouth Marxist words. That would make me a puppet of the radical left, and that is not going to happen. Period.[68]

In response to the controversy, academic administrators at the University of Toronto sent Peterson two letters of warning, one noting that free speech had to be made in accordance with human rights legislation and the other adding that his refusal to use the preferred personal pronouns of students and faculty upon request could constitute discrimination. Peterson speculated that these warning letters were leading up to formal disciplinary action against him, but in December the university assured him that he would retain his professorship, and in January 2017 he returned to teach his psychology class at the University of Toronto.[13]

In February 2017, Maxime Bernier, candidate for leader of the Conservative Party of Canada, stated that he shifted his position on Bill C-16, from support to opposition, after meeting with Peterson and discussing it.[69] Peterson’s analysis of the bill was also frequently cited by senators who were opposed to its passage.[70]

In April 2017, Peterson was denied a Social Sciences and Humanities Research Council grant for the first time in his career, which he interpreted as retaliation for his statements regarding Bill C-16.[71] A media relations adviser for SSHRC said “[c]ommittees assess only the information contained in the application”.[72] In response, The Rebel Media launched an Indiegogo campaign on Peterson’s behalf.[73] The campaign raised $195,000 by its end on May 6, equivalent to over two years of research funding.[74]

In May 2017, Peterson spoke against Bill C-16 at a Senate committee on legal and constitutional affairs hearing. He was one of 24 witnesses who were invited to speak on the bill.[70]

In August 2017, an announced event at Ryerson University titled “The Stifling of Free Speech on University Campuses”, organized by former social worker Sarina Singh with panelists Peterson, Gad Saad, Oren Amitay, and Faith Goldy was shut down because of pressure on the university administration from the group “No Fascists in Our City”.[75] However, another version of the panel (without Goldy) was held on November 11 at Canada Christian College with an audience of 1,500.[76][77]

In November 2017, a teaching assistant (TA) at Wilfrid Laurier University (WLU) was censured by her professors and WLU’s Manager of Gendered Violence Prevention and Support for showing a segment of The Agenda, which featured Peterson debating Bill C-16, during a classroom discussion.[78][79][80] The reasons given for the censure included the clip creating a “toxic climate” and being itself in violation of Bill C-16.[81] The case was criticized by several newspaper editorial boards[82][83][84] and national newspaper columnists[85][86][87][88] as an example of the suppression of free speech on university campuses. WLU announced a third-party investigation.[89] After the release of the audio recording of the meeting in which the TA was censured,[90] WLU President Deborah MacLatchy and the TA’s supervising professor Nathan Rambukkana published letters of formal apology.[91][92][93] According to the investigation no students had complained about the lesson, there was no informal concern related to Laurier policy, and according to MacLatchy the meeting “never should have happened at all”.[94][95]

Peterson married Tammy Roberts in 1989.[13] They have one daughter and one son.[10][13] He became a grandfather in August 2017.[96]

Politically, Peterson has described himself as a classic British liberal.[97][15] He is a philosophical pragmatist.[40] In a 2017 interview, Peterson identified as a Christian,[98] but in 2018 he did not.[99] He emphasized his conceptualization of Christianity is probably not what it is generally understood, stating that the ethical responsibility of a Christian is to imitate Christ, for him meaning “something like you need to take responsibility for the evil in the world as if you were responsible for it[…] to understand that you determine the direction of the world, whether its toward heaven or hell”.[99] When asked if he believes in God, Peterson responded: “I think the proper response to that is No, but I’m afraid He might exist”.[7] Writing for The Spectator, Tim Lott said Peterson draws inspiration from Jung’s philosophy of religion, and holds views similar to the Christian existentialism of Sren Kierkegaard and Paul Tillich. Lott also said Peterson has respect for Taoism, as it views nature as a struggle between order and chaos, and posits that life would be meaningless without this duality.[15]

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Jordan Peterson – Wikipedia

Petersen Automotive Museum | Los Angeles Museum | Petersen

Take a behind the scenes tour of some of the most unique cars in the collection that are not on display in the museum galleries. The Vault is home to cars representing over 100 years of automotive history, some of which have rarely been seen by the public. A docent will guide you through the Vault while sharing stories about a selection of the cars in our diverse collection. On the tour, you will see turn-of-the-twentieth-century cars, head-of-state cars, cars belonging to Hollywood legends, award-winning hot rods, cars that pushed the boundaries of innovation, and many other surprises.

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Petersen Automotive Museum | Los Angeles Museum | Petersen

8 Signs You’re a Slave Instead of an Employee

Literal slavery is a horrible practice that still persists into the modern age. But, I want to talk about another form of human exploitationemployment slavery, which can also ruin a persons life. Generally, I consider this a self-inflicted slavery because its ultimately a persons choice to work under such conditionsbut I also understand that brainwashing can occur, creating the illusion that theres no way out.

Slavery (in general) exists because of the inclination among people to obtain the benefits of human resources, while providing little (or nothing) in return. Human work is the most intelligent, efficient way to create a system of wealth and power. For the morally bankrupt, such benefits are sought for free.

Employment, in the best case scenario, is a business deal of mutual benefit. But in other instances, the company is expending such minimal resources that they are taking advantage of you. In the worst case scenario, through a combination of slave-driving principles and psychological techniques to break you down, such a job can morph into something very similar to actual slavery.

If you dont know any better, its easy to fall into slavery conditions. Here are signs that your sense of freedom in life is totally gone:

Because of the way employers conveniently ignore yearly inflation, todays minimal wage is not enough to maintain any semblance of a normal lifestyle. Minimal wage makes some sense in small businesses just starting out. But, In America, $8.25 an hour, or less, from a large, billion-dollar corporation is inexcusable. In this case, your annual wages cost a second of the companys hourly profits. In other words, your hard work is a very bad deal for you, and a killer opportunity for the suits upstairs.

Youre lucky you even have a job! is a psychological taunt that bad employers use to try and keep their wage-slaves from believing they can do any better. Such statements are made to maintain a sense of control. Understand, voluntary slavery is not a rare phenomenon. It happens when a person is brainwashed into the belief that they have nowhere else they can go.

If your manager uses psychological put-downs like this to denigrate your professional abilitiesunderstand that its being done for a reason.

The idea of getting a raise and a promotion may be dangled in-front of you, but youve seen no evidence to suggest that it really happens. In fact, only a very small percentage of your co-workers ever obtain this goal, and they tend to be the cronies of upper-management. If this is the case, then what exactly is your reason for working at this company?

Inconvenient hours are inevitable in jobs, but some companies will abuse the system. This ranges from illegally denying overtime pay, to scheduling month-long bouts of cloping (working until closing hours late at night, then opening hours the next morning) that leaves the employee physically and emotionally drained.

An employee in this system may feel the intense pressure by the bosses to conform to abusive hours, under the threat of being denied promotions or even getting fired for seeking better treatment.

Americas two-week annual vacation time is one of the weakest in the Western world, and American workers tend to not even use it. This is because many employers will hint that vacationers are likely to end up on the shit-list of not getting promoted. They may even hint that unruly vacation-seekers will be the first to get laid-off or fired at the earliest opportunity.

A system of slavery does not allow free-time for individuals to maintain their own lives outside of their work. This could cause dissent and break the system of total control. An unspoken methodology among abusive managers is to destroy the lifestyles of employees so, instead of tending to family or hobbies, they work at full capacity.

Feeling motivated based on high-standards and being scared to go below those standards is one thing, but being genuinely scared of the people youre working for is another.

Slave-masters maintain systems of fear, to break down their subjects and perhapsin timebuild them back up. For the best example of thisplease see Theon Greyjoy in Game of Thrones.

Psychological and verbal abuse is usually what occurs. An abusive employer understands exactly what strings to pull to generate feelings of shame or guilt, and theyll use the professional context to destroy a subjects sense of self-worth, perhaps by implying worthlessness at the vocation theyve devoted their life to.

In other instances, the abuse is very overt and could include yelling, tantrums and even physical assaults. But the outcome is the same: the employee living in a constant state of paranoia, fear, and subservience.

Read carefully the ten warning-signs youre in a cult by the Cult Education Institute. Some of these that could be very applicable to a workplace include: absolute authoritarianism without meaningful accountability, no tolerance for questions or critical inquiry, the leader (boss) is always right, and former followers (employees) are vilified as evil for leaving.

If the job feels less about, you know, getting the job doneand is more about the influence, charisma and infallibility of the bossthen get the heck out of there. This means the person in charge is getting a side-benefit to running or managing the workplace: power and dominance.

The number one sign youre a slave and not an employee is that youre working an unpaid internship, and its not for college credit. You may be promised great benefits and valuable connections, at what amounts to harsh workplace conditions, long hours, and zero pay.

A huge mistake I see young professionals make, and it really irks me, is naivety about peoples intentions. I went to film school for my bachelors, and many students I knew lusted after top internships at film studios or with big names in the entertainment industry. Such internships are often offered regardless of college credit.

When a person is blindsided by their desire to make it and get in with big names, they are likely to make bad decisionsand unscrupulous employers will prey on this desire.

Internships are great IF its part of a students actual curriculum. It means hands-on work and real experience versus useless classrooms. But, the questionable non-credit internships I warn about also exist to lure young people into systems of slavery. Its gotten so bad these types of arrangements are quickly becoming illegal in California.

The reality of such internships is that the slave-drivers only desire one thing: unpaid work. There is NO promise that you will move up or land any type of a paid job. When your internship finishes, they will discard you and find the next victim.

The biggest reason to avoid internships is the mentality behind the deal. Imagine a law firm or a film studio that is a multi-billion dollar operation. How hard would it be to throw their new recruit at LEAST minimum wage? The fact such a company would, despite their huge profits, still desire unpaid labor is indicative of a slave-driving mentality that funnels wealth to the top at the expense of the people on the bottom making it possible.

As a professional, it would be best for you to avoid doing any type of business with any individual or company that possesses a philosophy like this.

Employment-slavery situations are common. Very common. But ultimately, the biggest factor in determining how bad it is, is a single question: are you happy?

If you are happy at $8.25 an hour with no benefits, because you like the people you work with, you like the nature of the work, and you feel its moving you somewhere you want to bethen its not slavery. Youre making an investment thatll either pay off, or it wontbut at least you enjoy what youre doing.

However, if you are miserable in your current conditions, its quite possible that the uneasy feeling in your gut is your intuition telling you that someone is taking advantage of you.

Employment is supposed to be a business contract, and an exchange of services. Never a system of control. Sometimes, just the willingness to walk away is your strongest defense against a terrible job situation.

For more about avoiding systems of employment-slavery, please see my short books: Freedom: How to Make Money From Your Dreams and Ambitions, and How to Quit Your Job: Escape Soul Crushing Work, Create the Life You Want, and Live Happy.

(For more books, also check out the Developed Life bookstore, http://www.developedlife.com/bookstore).

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8 Signs You’re a Slave Instead of an Employee

History of atheism – Wikipedia

Atheism (derived from the Ancient Greek atheos meaning “without gods; godless; secular; denying or disdaining the gods, especially officially sanctioned gods”[1]) is the absence or rejection of the belief that deities exist. The English term was used at least as early as the sixteenth century and atheistic ideas and their influence have a longer history. Over the centuries, atheists have supported their lack of belief in gods through a variety of avenues, including scientific, philosophical, and ideological notions.

In the East, a contemplative life not centered on the idea of deities began in the sixth century BCE with the rise of Jainism, Buddhism, and certain sects of Hinduism in India, and of Taoism in China. Within the astika (“orthodox”) schools of Hindu philosophy, the Samkhya and the early Mimamsa school did not accept a creator-deity in their respective systems.

Philosophical atheist thought began to appear in Europe and Asia in the sixth or fifth century BCE. Will Durant, in his The Story of Civilization, explained that certain pygmy tribes found in Africa were observed to have no identifiable cults or rites. There were no totems, no deities, and no spirits. Their dead were buried without special ceremonies or accompanying items and received no further attention. They even appeared to lack simple superstitions, according to travelers’ reports. The Vedas of Ceylon admitted only the possibility that deities might exist but went no further. Neither prayers nor sacrifices were suggested in any way by the tribes.[2]

In the East, a contemplative life not centered on the idea of deities began in the sixth century BCE with the rise of Jainism, Buddhism, and certain sects of Hinduism in India, and of Taoism in China. These religions claim to offer a philosophic and salvific path not involving deity worship. Deities are not seen as necessary to the salvific goal of the early Buddhist tradition, their reality is explicitly questioned and often rejected. There is a fundamental incompatibility between the notion of gods and basic Buddhist principles, at least in some interpretations.[3]

Within the astika (“orthodox”) schools of Hindu philosophy, the Samkhya and the early Mimamsa school did not accept a creator-deity in their respective systems.

The principal text of the Samkhya school, the Samkhya Karika, was written by Ishvara Krishna in the fourth century CE, by which time it was already a dominant Hindu school. The origins of the school are much older and are lost in legend. The school was both dualistic and atheistic. They believed in a dual existence of Prakriti (“nature”) and Purusha (“spirit”) and had no place for an Ishvara (“God”) in its system, arguing that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. The school dominated Hindu philosophy in its day, but declined after the tenth century, although commentaries were still being written as late as the sixteenth century.

The foundational text for the Mimamsa school is the Purva Mimamsa Sutras of Jaimini (c. third to first century BCE). The school reached its height c. 700 CE, and for some time in the Early Middle Ages exerted near-dominant influence on learned Hindu thought. The Mimamsa school saw their primary enquiry was into the nature of dharma based on close interpretation of the Vedas. Its core tenets were ritualism (orthopraxy), antiasceticism and antimysticism. The early Mimamsakas believed in an adrishta (“unseen”) that is the result of performing karmas (“works”) and saw no need for an Ishvara (“God”) in their system. Mimamsa persists in some subschools of Hinduism today.

Jains see their tradition as eternal. Organized Jainism can be dated back to Parshva who lived in the ninth century BCE, and, more reliably, to Mahavira, a teacher of the sixth century BCE, and a contemporary of the Buddha. Jainism is a dualistic religion with the universe made up of matter and souls. The universe, and the matter and souls within it, is eternal and uncreated, and there is no omnipotent creator deity in Jainism. There are, however, “gods” and other spirits who exist within the universe and Jains believe that the soul can attain “godhood”; however, none of these supernatural beings exercise any sort of creative activity or have the capacity or ability to intervene in answers to prayers.

The thoroughly materialistic and antireligious philosophical Crvka school that originated in India with the Brhaspatya-stras (final centuries BCE) is probably the most explicitly atheist school of philosophy in the region. The school grew out of the generic skepticism in the Mauryan period. Already in the sixth century BCE, Ajita Kesakambalin, was quoted in Pali scriptures by the Buddhists with whom he was debating, teaching that “with the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.”[4] Crvkan philosophy is now known principally from its Astika and Buddhist opponents. The proper aim of a Crvkan, according to these sources, was to live a prosperous, happy, productive life in this world. The Tattvopaplavasimha of Jayarashi Bhatta (c. 8th century) is sometimes cited as a surviving Carvaka text. The school appears to have died out sometime around the fifteenth century.

The nonadherence[5] to the notion of a supreme deity or a prime mover is seen by many as a key distinction between Buddhism and other religions. While Buddhist traditions do not deny the existence of supernatural beings (many are discussed in Buddhist scripture), it does not ascribe powers, in the typical Western sense, for creation, salvation or judgement, to the “gods”, however, praying to enlightened deities is sometimes seen as leading to some degree of spiritual merit.

Buddhists accept the existence of beings in higher realms, known as devas, but they, like humans, are said to be suffering in samsara,[6] and not particularly wiser than we are. In fact the Buddha is often portrayed as a teacher of the deities,[7] and superior to them.[8] Despite this they do have some enlightened Devas in the path of buddhahood.

In later Mahayana literature, however, the idea of an eternal, all-pervading, all-knowing, immaculate, uncreated, and deathless Ground of Being (the dharmadhatu, inherently linked to the sattvadhatu, the realm of beings), which is the Awakened Mind (bodhicitta) or dharmakaya (“body of Truth”) of the Buddha himself, is attributed to the Buddha in a number of Mahayana sutras and is found in various tantras as well. In some Mahayana texts, such a principle is occasionally presented as manifesting in a more personalized form as a primordial Buddha, such as Samantabhadra, Vajradhara, Vairochana, Amitabha, and Adi-Buddha, among others.

In Western classical Antiquity, theism was the fundamental belief that supported the legitimacy of the state (the polis, later the Roman Empire). Historically, any person who did not believe in any deity supported by the state was fair game to accusations of atheism, a capital crime. For political reasons, Socrates in Athens (399 BCE) was accused of being atheos (“refusing to acknowledge the gods recognized by the state”).[9]

Christians in Rome were also considered subversive to the state religion and persecuted as atheists.[10] Thus, charges of atheism, meaning the subversion of religion, were often used similarly to charges of heresy and impiety as a political tool to eliminate enemies.

The roots of Western philosophy began in the Greek world in the sixth century BCE. The first Hellenic philosophers were not atheists, but they attempted to explain the world in terms of the processes of nature instead of by mythological accounts. Thus lightning was the result of “wind breaking out and parting the clouds”,[11] and earthquakes occurred when “the earth is considerably altered by heating and cooling”.[12] The early philosophers often criticized traditional religious notions. Xenophanes (6th century BCE) famously said that if cows and horses had hands, “then horses would draw the forms of gods like horses, and cows like cows”.[13] Another philosopher, Anaxagoras (5th century BCE), claimed that the Sun was “a fiery mass, larger than the Peloponnese”; a charge of impiety was brought against him, and he was forced to flee Athens.[14]

The first fully materialistic philosophy was produced by the atomists Leucippus and Democritus (5th century BCE), who attempted to explain the formation and development of the world in terms of the chance movements of atoms moving in infinite space.

Euripides (480406 BCE), in his play Bellerophon, had the eponymous main character say:

Doth some one say that there be gods above?There are not; no, there are not. Let no fool,Led by the old false fable, thus deceive you.[15]

A fragment from the lost satyr play Sisyphus, which has been attributed to both Critias and Euripides, claims that a clever man invented “the fear of the gods” in order to frighten people into behaving morally.[16][17][18][17][19] This statement, however, originally did not mean that the gods themselves were nonexistent, but rather that their powers were a hoax.[19]

Aristophanes (ca. 448380 BCE), known for his satirical style, wrote in his play the Knights: “Shrines! Shrines! Surely you don’t believe in the gods. What’s your argument? Where’s your proof?”[20]

In the fifth century BCE the Sophists began to question many of the traditional assumptions of Greek culture. Prodicus of Ceos was said to have believed that “it was the things which were serviceable to human life that had been regarded as gods”,[21] and Protagoras stated at the beginning of a book that “With regard to the gods I am unable to say either that they exist or do not exist”.[22]

In the late fifth century BCE, the Greek lyric poet Diagoras of Melos was sentenced to death in Athens under the charge of being a “godless person” () after he made fun of the Eleusinian Mysteries,[23][17][17][24][25] but he fled the city to escape punishment.[23][17][24] Later writers have cited Diagoras as the “first atheist”,[26][27] but he was probably not an atheist in the modern sense of the word.[17] Somewhat later (c. 300 BCE), the Cyrenaic philosopher Theodorus of Cyrene is supposed to have denied that gods exist and wrote a book On the Gods expounding his views.

Euhemerus (c. 330260 BCE) published his view that the gods were only the deified rulers, conquerors, and founders of the past, and that their cults and religions were in essence the continuation of vanished kingdoms and earlier political structures.[28] Although Euhemerus was later criticized for having “spread atheism over the whole inhabited earth by obliterating the gods”,[29] his worldview was not atheist in a strict and theoretical sense, because he differentiated that the primordial deities were “eternal and imperishable”.[30] Some historians have argued that he merely aimed at reinventing the old religions in the light of the beginning of deification of political rulers such as Alexander the Great.[31] Euhemerus’ work was translated into Latin by Ennius, possibly to mythographically pave the way for the planned divinization of Scipio Africanus in Rome.[32]

The most important Greek thinker in the development of atheism was Epicurus (c. 300 BCE).[19] Drawing on the ideas of Democritus and the Atomists, he espoused a materialistic philosophy according to which the universe was governed by the laws of chance without the need for divine intervention (see scientific determinism).[33] Although Epicurus still maintained that the gods existed,[19][33] he believed that they were uninterested in human affairs.[33] The aim of the Epicureans was to attain ataraxia (“peace of mind”) and one important way of doing this was by exposing fear of divine wrath as irrational. The Epicureans also denied the existence of an afterlife and the need to fear divine punishment after death.[33]

One of the most eloquent expressions of Epicurean thought is Lucretius’ On the Nature of Things (1st century BCE) in which he held that gods exist but argued that religious fear was one the chief cause of human unhappiness and that the gods did not involve themselves in the world.[34][35]

The Epicureans also denied the existence of an afterlife and hence dismissed the fear of death.[36]

Epicureans were not persecuted, but their teachings were controversial and were harshly attacked by the mainstream schools of Stoicism and Neoplatonism. The movement remained marginal, and gradually died out by the end of the Roman Empire.

In medieval Islam, Muslim scholars recognized the idea of atheism and frequently attacked unbelievers, although they were unable to name any atheists.[37] When individuals were accused of atheism, they were usually viewed as heretics rather than proponents of atheism.[38] However, outspoken rationalists and atheists existed, one notable figure being the ninth-century scholar Ibn al-Rawandi, who criticized the notion of religious prophecy, including that of Muhammad, and maintained that religious dogmas were not acceptable to reason and must be rejected.[39] Other critics of religion in the Islamic world include the physician and philosopher Abu Bakr al-Razi (865925), the poet Al-Maarri (9731057), and the scholar Abu Isa al-Warraq (fl. 9th century). Al-Maarri, for example, wrote and taught that religion itself was a “fable invented by the ancients”[40] and that humans were “of two sorts: those with brains, but no religion, and those with religion, but no brains.”[41]

In the European Middle Ages, no clear expression of atheism is known. The titular character of the Icelandic saga Hrafnkell, written in the late thirteenth century, says, “I think it is folly to have faith in gods”. After his temple to Freyr is burnt and he is enslaved, he vows never to perform another sacrifice, a position described in the sagas as golauss, “godless”. Jacob Grimm in his Teutonic Mythology observes,

It is remarkable that Old Norse legend occasionally mentions certain men who, turning away in utter disgust and doubt from the heathen faith, placed their reliance on their own strength and virtue. Thus in the Slar lio 17 we read of Vbogi and Rdey sik au tru, “in themselves they trusted”,[42]

citing several other examples, including two kings.

In Christian Europe, people were persecuted for heresy, especially in countries where the Inquisition was active. Prominent examples of dissent included the Cathers and the Waldensians. These sects, however antagonistic to the Church, are not examples of Atheism. While rebellions against the Church occurred, none could be considered exactly Atheist.[43]

Another phenomenon in the middle ages was proofs of the existence of God. Both Anselm of Canterbury, and later, William of Ockham acknowledge adversaries who doubt the existence of God. Thomas Aquinas’ five proofs of God’s existence and Anselm’s ontological argument implicitly acknowledged the validity of the question about God’s existence.[44] Frederick Copleston, however, explains that Thomas laid out his proofs not to counter atheism, but to address certain early Christian writers such as John of Damascus, who asserted that knowledge of God’s existence was naturally innate in man, based on his natural desire for happiness.[45] Thomas stated that although there is desire for happiness which forms the basis for a proof of God’s existence in man, further reflection is required to understand that this desire is only fulfilled in God, not for example in wealth or sensual pleasure.[45]

The charge of atheism was used to attack political or religious opponents. Pope Boniface VIII, because he insisted on the political supremacy of the church, was accused by his enemies after his death of holding (unlikely) positions such as “neither believing in the immortality nor incorruptibility of the soul, nor in a life to come”.[46]

John Arnold’s Belief and Unbelief in Medieval Europe discusses individuals who were indifferent to the Church and did not participate in faith practices. Arnold notes that while these examples could be perceived as simply people being lazy, it demonstrates that “belief was not universally fervent”. Arnold enumerates examples of people not attending church, and even those who excluded the Church from their marriage. Disbelief, Arnold argues, stemmed from boredom. Arnold argues that while some blasphemy implies the existence of God, laws demonstrate that there were also cases of blasphemy that directly attacked articles of faith. Italian preachers in the fourteenth century also warned of unbelievers and people who lacked belief.[47]

During the time of the Renaissance and the Reformation, criticism of the religious establishment became more frequent in predominantly Christian countries, but did not amount to atheism, per se.

The term athisme was coined in France in the sixteenth century. The word “atheist” appears in English books at least as early as 1566.[48] The concept of atheism re-emerged initially as a reaction to the intellectual and religious turmoil of the Age of Enlightenment and the Reformation, as a charge used by those who saw the denial of god and godlessness in the controversial positions being put forward by others. During the sixteenth and seventeenth centuries, the word ‘atheist’ was used exclusively as an insult; nobody wanted to be regarded as an atheist.[49] Although one overtly atheistic compendium known as the Theophrastus redivivus was published by an anonymous author in the seventeenth century, atheism was an epithet implying a lack of moral restraint.[50]

According to Geoffrey Blainey, the Reformation in Europe had paved the way for atheists by attacking the authority of the Catholic Church, which in turn “quietly inspired other thinkers to attack the authority of the new Protestant churches”. Deism gained influence in France, Prussia and England, and proffered belief in a noninterventionist deity, but “while some deists were atheists in disguise, most were religious, and by today’s standards would be called true believers”. The scientific and mathematical discoveries of such as Copernicus, Newton and Descartes sketched a pattern of natural laws that lent weight to this new outlook[51] Blainey wrote that the Dutch philosopher Baruch Spinoza was “probably the first well known ‘semi-atheist’ to announce himself in a Christian land in the modern era”. Spinoza had been expelled from his synagogue for his protests against the teachings of its rabbis and for failing to attend Saturday services. He believed that God did not interfere in the running of the world, but rather that natural laws explained the workings of the universe. In 1661 he published his Short Treatise on God, but he was not a popular figure for the first century following his death: “An unbeliever was expected to be a rebel in almost everything and wicked in all his ways”, wrote Blainey, “but here was a virtuous one. He lived the good life and made his living in a useful way. . . . It took courage to be a Spinoza or even one of his supporters. If a handful of scholars agreed with his writings, they did not so say in public”.[52]

How dangerous it was to be accused of being an atheist at this time is illustrated by the examples of tienne Dolet, who was strangled and burned in 1546, and Giulio Cesare Vanini, who received a similar fate in 1619. In 1689 the Polish nobleman Kazimierz yszczyski, who had denied the existence of God in his philosophical treatise De non-existentia Dei, was imprisoned unlawfully; despite Warsaw Confederation tradition and king Sobieski’s intercession, yszczyski was condemned to death for atheism and beheaded in Warsaw after his tongue was pulled out with a burning iron and his hands slowly burned. Similarly in 1766, the French nobleman Franois-Jean de la Barre, was tortured, beheaded, and his body burned for alleged vandalism of a crucifix, a case that became a cause clbre because Voltaire tried unsuccessfully to have the judgment reversed.

The English philosopher Thomas Hobbes (15881679) was also accused of atheism, but he denied it. His theism was unusual, in that he held god to be material. Even earlier, the British playwright and poet Christopher Marlowe (15631593) was accused of atheism when a tract denying the divinity of Christ was found in his home. Before he could finish defending himself against the charge, Marlowe was murdered.

In early modern times, the first explicit atheist known by name was the German-languaged Danish critic of religion Matthias Knutzen (1646after 1674), who published three atheist writings in 1674.[53]

Kazimierz yszczyski, a Polish philosopher (executed in 1689, following a hasty and controversial trial) demonstrated strong atheism in his work De non-existentia Dei:

II the Man is a creator of God, and God is a concept and creation of a Man. Hence the people are architects and engineers of God and God is not a true being, but a being existing only within mind, being chimaeric by its nature, because a God and a chimaera are the same.[54]

IV simple folk are cheated by the more cunning with the fabrication of God for their own oppression; whereas the same oppression is shielded by the folk in a way, that if the wise attempted to free them by the truth, they would be quelled by the very people.[55][56]

While not gaining converts from large portions of the population, versions of deism became influential in certain intellectual circles. Jean Jacques Rousseau challenged the Christian notion that human beings had been tainted by sin since the Garden of Eden, and instead proposed that humans were originally good, only later to be corrupted by civilization. The influential figure of Voltaire, spread deistic notions of to a wide audience. “After the French Revolution and its outbursts of atheism, Voltaire was widely condemned as one of the causes”, wrote Blainey, “Nonetheless, his writings did concede that fear of God was an essential policeman in a disorderly world: ‘If God did not exist, it would be necessary to invent him’, wrote Voltaire”.[57]

Arguably the first book in modern times solely dedicated to promoting atheism was written by French Catholic priest Jean Meslier (16641729), whose posthumously published lengthy philosophical essay (part of the original title: Thoughts and Feelings of Jean Meslier … Clear and Evident Demonstrations of the Vanity and Falsity of All the Religions of the World[58]) rejects the concept of god (both in the Christian and also in the Deistic sense), the soul, miracles and the discipline of theology.[59] Philosopher Michel Onfray states that Meslier’s work marks the beginning of “the history of true atheism”.[59]

By the 1770s, atheism in some predominantly Christian countries was ceasing to be a dangerous accusation that required denial, and was evolving into a position openly avowed by some. The first open denial of the existence of God and avowal of atheism since classical times may be that of Baron d’Holbach (17231789) in his 1770 work, The System of Nature. D’Holbach was a Parisian social figure who conducted a famous salon widely attended by many intellectual notables of the day, including Denis Diderot, Jean-Jacques Rousseau, David Hume, Adam Smith, and Benjamin Franklin. Nevertheless, his book was published under a pseudonym, and was banned and publicly burned by the Executioner.[citation needed] Diderot, one of the Enlightenment’s most prominent philosophes and editor-in-chief of the Encyclopdie, which sought to challenge religious, particularly Catholic, dogma said, “Reason is to the estimation of the philosophe what grace is to the Christian”, he wrote. “Grace determines the Christian’s action; reason the philosophe’s”.[60] Diderot was briefly imprisoned for his writing, some of which was banned and burned.[citation needed]

In Scotland, David Hume produced a six volume history of England in 1754, which gave little attention to God. He implied that if God existed he was impotent in the face of European upheaval. Hume ridiculed miracles, but walked a careful line so as to avoid being too dismissive of Christianity. With Hume’s presence, Edinburgh gained a reputation as a “haven of atheism”, alarming many ordinary Britons.[61]

The culte de la Raison developed during the uncertain period 179294 (Years I and III of the Revolution), following the September massacres, when Revolutionary France was ripe with fears of internal and foreign enemies. Several Parisian churches were transformed into Temples of Reason, notably the Church of Saint-Paul Saint-Louis in the Marais. The churches were closed in May 1793 and more securely 24 November 1793, when the Catholic Mass was forbidden.

Blainey wrote that “atheism seized the pedestal in revolutionary France in the 1790s. The secular symbols replaced the cross. In the cathedral of Notre Dame the altar, the holy place, was converted into a monument to Reason…” During the Terror of 179293, France’s Christian calendar was abolished, monasteries, convents and church properties were seized and monks and nuns expelled. Historic churches were dismantled.[62] The Cult of Reason was a creed based on atheism devised during the French Revolution by Jacques Hbert, Pierre Gaspard Chaumette, and their supporters. It was stopped by Maximilien Robespierre, a Deist, who instituted the Cult of the Supreme Being.[63] Both cults were the outcome of the “de-Christianization” of French society during the Revolution and part of the Reign of Terror.

The Cult of Reason was celebrated in a carnival atmosphere of parades, ransacking of churches, ceremonious iconoclasm, in which religious and royal images were defaced, and ceremonies which substituted the “martyrs of the Revolution” for Christian martyrs. The earliest public demonstrations took place en province, outside Paris, notably by Hbertists in Lyon, but took a further radical turn with the Fte de la Libert (“Festival of Liberty”) at Notre Dame de Paris, 10 November (20 Brumaire) 1793, in ceremonies devised and organised by Pierre-Gaspard Chaumette.

The pamphlet Answer to Dr. Priestley’s Letters to a Philosophical Unbeliever (1782) is considered to be the first published declaration of atheism in Britainplausibly the first in English (as distinct from covert or cryptically atheist works). The otherwise unknown William Hammon (possibly a pseudonym) signed the preface and postscript as editor of the work, and the anonymous main text is attributed to Matthew Turner (d. 1788?), a Liverpool physician who may have known Priestley. Historian of atheism David Berman has argued strongly for Turner’s authorship, but also suggested that there may have been two authors.[64]

The French Revolution of 1789 catapulted atheistic thought into political notability in some Western countries, and opened the way for the nineteenth century movements of Rationalism, Freethought, and Liberalism. Born in 1792, Romantic poet Percy Bysshe Shelley, a child of the Age of Enlightenment, was expelled from England’s Oxford University in 1811 for submitting to the Dean an anonymous pamphlet that he wrote entitled, The Necessity of Atheism. This pamphlet is considered by scholars as the first atheistic tract published in the English language. An early atheistic influence in Germany was The Essence of Christianity by Ludwig Feuerbach (18041872). He influenced other German nineteenth century atheistic thinkers like Karl Marx, Max Stirner, Arthur Schopenhauer (17881860), and Friedrich Nietzsche (18441900).

The freethinker Charles Bradlaugh (18331891) was repeatedly elected to the British Parliament, but was not allowed to take his seat after his request to affirm rather than take the religious oath was turned down (he then offered to take the oath, but this too was denied him). After Bradlaugh was re-elected for the fourth time, a new Speaker allowed Bradlaugh to take the oath and permitted no objections.[65] He became the first outspoken atheist to sit in Parliament, where he participated in amending the Oaths Act.[66]

In 1844, Karl Marx (18181883), an atheistic political economist, wrote in his Contribution to the Critique of Hegel’s Philosophy of Right: “Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” Marx believed that people turn to religion in order to dull the pain caused by the reality of social situations; that is, Marx suggests religion is an attempt at transcending the material state of affairs in a societythe pain of class oppressionby effectively creating a dream world, rendering the religious believer amenable to social control and exploitation in this world while they hope for relief and justice in life after death. In the same essay, Marx states, “[m]an creates religion, religion does not create man”.[67]

Friedrich Nietzsche, a prominent nineteenth century philosopher, is well known for coining the aphorism “God is dead” (German: “Gott ist tot”); incidentally the phrase was not spoken by Nietzsche directly, but was used as a dialogue for the characters in his works. Nietzsche argued that Christian theism as a belief system had been a moral foundation of the Western world, and that the rejection and collapse of this foundation as a result of modern thinking (the death of God) would naturally cause a rise in nihilism or the lack of values. While Nietzsche was staunchly atheistic, he was also concerned about the negative effects of nihilism on humanity. As such, he called for a re-evaluation of old values and a creation of new ones, hoping that in doing so humans would achieve a higher state he labeled the Overman (bermensch).

Atheist feminism also began in the nineteenth century. Atheist feminists oppose religion as a main source of female oppression and gender inequality, believing that the majority of religions are sexist and oppressive to women.[68]

Atheism in the twentieth century found recognition in a wide variety of other, broader philosophies in the Western tradition, such as existentialism, Objectivism,[69] secular humanism, nihilism, logical positivism, Marxism, anarchism, feminism,[70] and the general scientific and rationalist movement. Neopositivism and analytical philosophy discarded classical rationalism and metaphysics in favor of strict empiricism and epistemological nominalism. Proponents such as Bertrand Russell emphatically rejected belief in God. In his early work, Ludwig Wittgenstein attempted to separate metaphysical and supernatural language from rational discourse. H. L. Mencken sought to debunk both the idea that science and religion are compatible, and the idea that science is a dogmatic belief system just like any religion.[71]

A. J. Ayer asserted the unverifiability and meaninglessness of religious statements, citing his adherence to the empirical sciences. The structuralism of Lvi-Strauss sourced religious language to the human subconscious, denying its transcendental meaning. J. N. Findlay and J. J. C. Smart argued that the existence of God is not logically necessary. Naturalists and materialists such as John Dewey considered the natural world to be the basis of everything, denying the existence of God or immortality.[72][73]

The historian Geoffrey Blainey wrote that during the twentieth century, atheists in Western societies became more active and even militant, though they often “relied essentially on arguments used by numerous radical Christians since at least the eighteenth century”. They rejected the idea of an interventionist God, and said that Christianity promoted war and violence, though “the most ruthless leaders in the Second World War were atheists and secularists who were intensely hostile to both Judaism and Christianity” and “Later massive atrocities were committed in the East by those ardent atheists, Pol Pot and Mao Zedong”. Some scientists were meanwhile articulating a view that as the world becomes more educated, religion will be superseded.[74]

Often, the state’s opposition to religion took more violent forms. Aleksandr Solzhenitsyn documents widespread persecution, imprisonments and torture of believers in his seminal work The Gulag Archipelago. Consequently, religious organizations, such as the Catholic Church, were among the most stringent opponents of communist regimes. In some cases, the initial strict measures of control and opposition to religious activity were gradually relaxed in communist states. Pope Pius XI followed his encyclicals challenging the new right-wing creeds of Italian Fascism (Non abbiamo bisogno, 1931) and Nazism (Mit brennender Sorge, 1937) with a denunciation of atheistic Communism in Divini redemptoris (1937).[75]

The Russian Orthodox Church, for centuries the strongest of all Orthodox Churches, was suppressed by the Soviet government.[76] In 1922, the Soviet regime arrested the Patriarch of the Russian Orthodox Church.[77] Following the death of Vladimir Lenin, with his rejection of religious authority as a tool of oppression and his strategy of “patently explain,” Soviet leader Joseph Stalin energetically pursued the persecution of the Church through the 1920s and 1930s. Lenin wrote that every religious idea and every idea of God “is unutterable vileness… of the most dangerous kind, ‘contagion of the most abominable kind”.[78] Many priests were killed and imprisoned. Thousands of churches were closed, some turned into hospitals. In 1925 the government founded the League of Militant Atheists to intensify the persecution. The regime only relented in its persecution following the Nazi invasion of the Soviet Union in 1941.[76] Bullock wrote that “A Marxist regime was ‘godless’ by definition, and Stalin had mocked religious belief since his days in the Tiflis seminary”. His assault on the Russian peasantry, wrote Bullock, “had been as much an attack on their traditional religion as on their individual holdings, and the defense of it had played a major part in arousing peasant resistance . . . “.[79] In Divini Redemptoris, Pius XI said that atheistic Communism being led by Moscow was aimed at “upsetting the social order and at undermining the very foundations of Christian civilization”:[80]

The central figure in Italian Fascism was the atheist Benito Mussolini.[81] In his early career, Mussolini was a strident opponent of the Church, and the first Fascist program, written in 1919, had called for the secularization of Church property in Italy.[82] More pragmatic than his German ally Adolf Hitler, Mussolini later moderated his stance, and in office, permitted the teaching of religion in schools and came to terms with the Papacy in the Lateran Treaty.[81] Nevertheless, Non abbiamo bisogno condemned his Fascist movement’s “pagan worship of the State” and “revolution which snatches the young from the Church and from Jesus Christ, and which inculcates in its own young people hatred, violence and irreverence.”[83]

The Western Allies saw the war against Hitler as a war for “Christian Civilisation”,[84][85] while the atheist Stalin re-opened Russia’s churches to steel the Soviet population in the battle against Germany.[86][87] The Nazi leadership itself held a range of views on religion.[88] Hitler’s movement said it endorsed a form of Christianity stripped of its Jewish origins and certain key doctrines such as belief in the divinity of Christ.[88][89] In practice his government persecuted the churches, and worked to reduce the influence of the Christianity on society.[90] Richard J. Evans wrote that “Hitler emphasised again and again his belief that Nazism was a secular ideology founded on modern science. Science, he declared, would easily destroy the last remaining vestiges of superstition [. . .] ‘In the long run’, [Hitler] concluded in July 1941, ‘National Socialism and religion will no longer be able to exist together’ [. . .] The ideal solution would be to leave the religions to devour themselves, without persecutions’ “.[91][92]

Party membership was required for civil service jobs. The majority of Nazi Party members did not leave their churches. Evans wrote that, by 1939, 95 percent of Germans still called themselves Protestant or Catholic, while 3.5 percent were gottglubig (lit. “believing in god”) and 1.5 percent atheist. Most in these latter categories were “convinced Nazis who had left their Church at the behest of the Party, which had been trying since the mid 1930s to reduce the influence of Christianity in society”.[93] The majority of the three million Nazi Party members continued to pay their church taxes and register as either Roman Catholic or Evangelical Protestant Christians.[94] Gottglubig was a nondenominational Nazified outlook on god beliefs, often described as predominantly based on creationist and deistic views.[95] Heinrich Himmler, who himself was fascinated with Germanic paganism[citation needed], was a strong promoter of the gottglubig movement and didn’t allow atheists into the SS, arguing that their “refusal to acknowledge higher powers” would be a “potential source of indiscipline”.[96]

Across Eastern Europe following World War II, the parts of the Nazi Empire conquered by the Soviet Red Army, and Yugoslavia became one party Communist states, which, like the Soviet Union, were antipathetic to religion. Persecutions of religious leaders followed.[97][98] The Soviet Union ended its truce against the Russian Orthodox Church, and extended its persecutions to the newly Communist Eastern bloc: “In Poland, Hungary, Lithuania and other Eastern European countries, Catholic leaders who were unwilling to be silent were denounced, publicly humiliated or imprisoned by the Communists. Leaders of the national Orthodox Churches in Romania and Bulgaria had to be cautious and submissive”, wrote Blainey.[76] While the churches were generally not as severely treated as they had been in the USSR, nearly all their schools and many of their churches were closed, and they lost their formally prominent roles in public life. Children were taught atheism, and clergy were imprisoned by the thousands.[99]

Albania under Enver Hoxha became, in 1967, the first (and to date only) formally declared atheist state,[100] going far beyond what most other countries had attemptedcompletely prohibiting religious observance and systematically repressing and persecuting adherents. The right to religious practice was restored with the fall of communism in 1991.

Further post-war communist victories in the East saw religion purged by atheist regimes across China, North Korea and much of Indo-China.[99] In 1949, China became a Communist state under the leadership of Mao Zedong’s Communist Party of China. China itself had been a cradle of religious thought since ancient times, being the birthplace of Confucianism and Daoism, and Buddhists having arrived in the first century AD. Under Mao, China became officially atheist, and though some religious practices were permitted to continue under State supervision, religious groups deemed a threat to order have been suppressedas with Tibetan Buddhism from 1959 and Falun Gong in recent years. Today around two-fifths of the population claim to be nonreligious or atheist.[101] Religious schools and social institutions were closed, foreign missionaries expelled, and local religious practices discouraged.[99] During the Cultural Revolution, Mao instigated “struggles” against the Four Olds: “old ideas, customs, culture, and habits of mind”.[102] In 1999, the Communist Party launched a three-year drive to promote atheism in Tibet, saying intensifying propaganda on atheism is “especially important for Tibet because atheism plays an extremely important role in promoting economic construction, social advancement and socialist spiritual civilization in the region”.[103]

In India, E. V. Ramasami Naicker (Periyar), a prominent atheist leader, fought against Hinduism and the Brahmins for discriminating and dividing people in the name of caste and religion.[104] This was highlighted in 1956 when he made the Hindu god Rama wear a garland made of slippers and made antitheistic statements.[105]

During this period, Christianity in the United States retained its popular appeal, and, wrote Blainey, the country “was the guardian, militarily of the “free world” and the defender of its religion in the face of militant communism”.[106] During the Cold War, wrote Thomas Aiello the United States often characterized its opponents as “godless communists”, which tended to reinforce the view that atheists were unreliable and unpatriotic.[107] Against this background, the words “under God” were inserted into the pledge of allegiance in 1954,[108] and the national motto was changed from E Pluribus Unum to In God We Trust in 1956. However, there were some prominent atheist activists active at this time. Atheist Vashti McCollum was the plaintiff in a landmark 1948 Supreme Court case (McCollum v. Board of Education) that struck down religious education in U.S. public schools.[109][110] Madalyn Murray O’Hair was perhaps one of the most influential American atheists; she brought forth the 1963 Supreme Court case Murray v. Curlett which banned compulsory prayer in public schools.[111] Also in 1963 she founded American Atheists, an organization dedicated to defending the civil liberties of atheists and advocating for the complete separation of church and state.[112][113]

The early twenty-first century has continued to see secularism, humanism and atheism promoted in the Western world, with the general consensus being that the number of people not affiliated with any particular religion has increased.[114][115] This has been assisted by non-profit organizations such as the Freedom From Religion Foundation in the United States (co-founded by Anne Nicol Gaylor and her daughter, Annie Laurie Gaylor, in 1976 and incorporated nationally in 1978, it promotes the separation of church and state[116][117]), and the Brights movement, which aims to promote public understanding and acknowledgment of science through a naturalistic, scientific and irreligious worldview,[118] defense of irreligious people’s human, civil and political rights who share it, and their societal recognition.[119] In addition, a large number of accessible antireligious, antitheist and secularist books, many of which have become bestsellers, have been published by scholars and scientists such as Sam Harris, Richard Dawkins, Daniel Dennett, Christopher Hitchens, Lawrence M. Krauss, Jerry Coyne, and Victor J. Stenger.[120][121]

This period saw the rise of the “New Atheism”, a label that has been applied, sometimes pejoratively, to outspoken critics of theism and religion,[122] prompted by a series of essays published in late 2006, including The God Delusion, Breaking the Spell, God Is Not Great, The End of Faith, and Letter to a Christian Nation. Richard Dawkins also propounds a more visible form of atheist activism which he light-heartedly describes as “militant atheism”.[123]

Atheist feminism has also become more prominent in the 2010s. In 2012 the first “Women in Secularism” conference was held.[124] Also, Secular Woman was founded on 28 June 2012 as the first national American organization focused on non-religious women. The mission of Secular Woman is to amplify the voice, presence, and influence of non-religious women. The atheist feminist movement has also become increasingly focused on fighting misogyny, sexism and sexual harassment within the atheist movement itself, especially since the upheaval following Michael Shermer’s allegations of sexual assault and coverage of his violent behavior applied by James Randi.[125]

In 2013 the first atheist monument on American government property was unveiled at the Bradford County Courthouse in Florida; it is a 1,500-pound granite bench and plinth inscribed with quotes by Thomas Jefferson, Benjamin Franklin, and Madalyn Murray O’Hair.[126][127]

In 2015, Madison, Wisconsin’s common council amended their city’s equal opportunity ordinance, adding atheism as a protected class in the areas of employment, housing, and public accommodations.[128] This makes Madison the first city in America to pass an ordinance protecting atheists.[128]

On 16 December 2016, Barack Obama signed into law the Frank R. Wolf International Religious Freedom Act, which amends the International Religious Freedom Act of 1998 by specifically extending protection to non-theists as well as those who do not claim any particular religion.[129]

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History of atheism – Wikipedia

Secular Web: Atheism, Agnosticism, Naturalism, Skepticism …

Welcome!

The Secular Web is owned and operated by Internet Infidels Inc., a 501(c)(3) nonprofit educational organization dedicated to promoting and defending a naturalistic worldview on the Internet.

As defined by Paul Draper, naturalism is “the hypothesis that the natural world is a closed system, which means that nothing that is not a part of the natural world affects it.” Thus, “naturalism implies that there are no supernatural entities”including God.

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Max More – Wikipedia

Max More (born Max T. O’Connor, January 1964) is a philosopher and futurist who writes, speaks, and consults on advanced decision-making about emerging technologies.[1][2]

Born in Bristol, England, More has a degree in Philosophy, Politics and Economics from Oxford University in St Anne’s College, Oxford (1987).[3][4] His 1995 University of Southern California doctoral dissertation The Diachronic Self: Identity, Continuity, and Transformation examined several issues that concern transhumanists, including the nature of death, and what it is about each individual that continues despite great change over time.[5]

Founder of the Extropy Institute, Max More has written many articles espousing the philosophy of transhumanism and the transhumanist philosophy of extropianism,[6] most importantly his Principles of Extropy.[7][8] In a 1990 essay “Transhumanism: Toward a Futurist Philosophy”,[9] he introduced the term “transhumanism” in its modern sense.[10]

More is also noted for his writings about the impact of new and emerging technologies on businesses and other organizations. His “proactionary principle” is intended as a balanced guide to the risks and benefits of technological innovation.[11]

At the start of 2011, Max More became president and CEO of the Alcor Life Extension Foundation, an organization he joined in 1986.[12]

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eugenics | Description, History, & Modern Eugenics …

Eugenics, the selection of desired heritable characteristics in order to improve future generations, typically in reference to humans. The term eugenics was coined in 1883 by British explorer and natural scientist Francis Galton, who, influenced by Charles Darwins theory of natural selection, advocated a system that would allow the more suitable races or strains of blood a better chance of prevailing speedily over the less suitable. Social Darwinism, the popular theory in the late 19th century that life for humans in society was ruled by survival of the fittest, helped advance eugenics into serious scientific study in the early 1900s. By World War I, many scientific authorities and political leaders supported eugenics. However, it ultimately failed as a science in the 1930s and 40s, when the assumptions of eugenicists became heavily criticized and the Nazis used eugenics to support the extermination of entire races.

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biological determinism: The eugenics movement

One of the most prominent movements to apply genetics to understanding social and personality traits was the eugenics movement, which originated in the late 19th century. Eugenics was coined in 1883 by British explorer and naturalist Francis Galton, who was influenced by the

Although eugenics as understood today dates from the late 19th century, efforts to select matings in order to secure offspring with desirable traits date from ancient times. Platos Republic (c. 378 bce) depicts a society where efforts are undertaken to improve human beings through selective breeding. Later, Italian philosopher and poet Tommaso Campanella, in City of the Sun (1623), described a utopian community in which only the socially elite are allowed to procreate. Galton, in Hereditary Genius (1869), proposed that a system of arranged marriages between men of distinction and women of wealth would eventually produce a gifted race. In 1865, the basic laws of heredity were discovered by the father of modern genetics, Gregor Mendel. His experiments with peas demonstrated that each physical trait was the result of a combination of two units (now known as genes) and could be passed from one generation to another. However, his work was largely ignored until its rediscovery in 1900. This fundamental knowledge of heredity provided eugenicistsincluding Galton, who influenced his cousin Charles Darwinwith scientific evidence to support the improvement of humans through selective breeding.

The advancement of eugenics was concurrent with an increasing appreciation of Charles Darwins account for change or evolution within societywhat contemporaries referred to as Social Darwinism. Darwin had concluded his explanations of evolution by arguing that the greatest step humans could make in their own history would occur when they realized that they were not completely guided by instinct. Rather, humans, through selective reproduction, had the ability to control their own future evolution. A language pertaining to reproduction and eugenics developed, leading to terms such as positive eugenics, defined as promoting the proliferation of good stock, and negative eugenics, defined as prohibiting marriage and breeding between defective stock. For eugenicists, nature was far more contributory than nurture in shaping humanity.

During the early 1900s, eugenics became a serious scientific study pursued by both biologists and social scientists. They sought to determine the extent to which human characteristics of social importance were inherited. Among their greatest concerns were the predictability of intelligence and certain deviant behaviours. Eugenics, however, was not confined to scientific laboratories and academic institutions. It began to pervade cultural thought around the globe, including the Scandinavian countries, most other European countries, North America, Latin America, Japan, China, and Russia. In the United States, the eugenics movement began during the Progressive Era and remained active through 1940. It gained considerable support from leading scientific authorities such as zoologist Charles B. Davenport, plant geneticist Edward M. East, and geneticist and Nobel Prize laureate Hermann J. Muller. Political leaders in favour of eugenics included U.S. President Theodore Roosevelt, Secretary of State Elihu Root, and Associate Justice of the Supreme Court John Marshall Harlan. Internationally, there were many individuals whose work supported eugenic aims, including British scientists J.B.S. Haldane and Julian Huxley and Russian scientists Nikolay K. Koltsov and Yury A. Filipchenko.

Galton had endowed a research fellowship in eugenics in 1904 and, in his will, provided funds for a chair of eugenics at University College, London. The fellowship and later the chair were occupied by Karl Pearson, a brilliant mathematician who helped to create the science of biometry, the statistical aspects of biology. Pearson was a controversial figure who believed that environment had little to do with the development of mental or emotional qualities. He felt that the high birth rate of the poor was a threat to civilization and that the higher races must supplant the lower. His views gave countenance to those who believed in racial and class superiority. Thus, Pearson shares the blame for the discredit later brought on eugenics.

In the United States, the Eugenics Record Office (ERO) was opened at Cold Spring Harbor, Long Island, N.Y., in 1910 with financial support from the legacy of railroad magnate Edward Henry Harriman. Whereas ERO efforts were officially overseen by Charles B. Davenport, director of the Station for Experimental Study of Evolution (one of the biology research stations at Cold Spring Harbor), ERO activities were directly superintended by Harry H. Laughlin, a professor from Kirksville, Mo. The ERO was organized around a series of missions. These missions included serving as the national repository and clearinghouse for eugenics information, compiling an index of traits in American families, training field-workers to gather data throughout the United States, supporting investigations into the inheritance patterns of particular human traits and diseases, advising on the eugenic fitness of proposed marriages, and communicating all eugenic findings through a series of publications. To accomplish these goals, further funding was secured from the Carnegie Institution of Washington, John D. Rockefeller, Jr., the Battle Creek Race Betterment Foundation, and the Human Betterment Foundation.

Prior to the founding of the ERO, eugenics work in the United States was overseen by a standing committee of the American Breeders Association (eugenics section established in 1906), chaired by ichthyologist and Stanford University president David Starr Jordan. Research from around the globe was featured at three international congresses, held in 1912, 1921, and 1932. In addition, eugenics education was monitored in Britain by the English Eugenics Society (founded by Galton in 1907 as the Eugenics Education Society) and in the United States by the American Eugenics Society.

Following World War I, the United States gained status as a world power. A concomitant fear arose that if the healthy stock of the American people became diluted with socially undesirable traits, the countrys political and economic strength would begin to crumble. The maintenance of world peace by fostering democracy, capitalism, and, at times, eugenics-based schemes was central to the activities of the Internationalists, a group of prominent American leaders in business, education, publishing, and government. One core member of this group, the New York lawyer Madison Grant, aroused considerable pro-eugenic interest through his best-selling book The Passing of the Great Race (1916). Beginning in 1920, a series of congressional hearings was held to identify problems that immigrants were causing the United States. As the countrys eugenics expert, Harry Laughlin provided tabulations showing that certain immigrants, particularly those from Italy, Greece, and Eastern Europe, were significantly overrepresented in American prisons and institutions for the feebleminded. Further data were construed to suggest that these groups were contributing too many genetically and socially inferior people. Laughlins classification of these individuals included the feebleminded, the insane, the criminalistic, the epileptic, the inebriate, the diseasedincluding those with tuberculosis, leprosy, and syphilisthe blind, the deaf, the deformed, the dependent, chronic recipients of charity, paupers, and neer-do-wells. Racial overtones also pervaded much of the British and American eugenics literature. In 1923, Laughlin was sent by the U.S. secretary of labour as an immigration agent to Europe to investigate the chief emigrant-exporting nations. Laughlin sought to determine the feasibility of a plan whereby every prospective immigrant would be interviewed before embarking to the United States. He provided testimony before Congress that ultimately led to a new immigration law in 1924 that severely restricted the annual immigration of individuals from countries previously claimed to have contributed excessively to the dilution of American good stock.

Immigration control was but one method to control eugenically the reproductive stock of a country. Laughlin appeared at the centre of other U.S. efforts to provide eugenicists greater reproductive control over the nation. He approached state legislators with a model law to control the reproduction of institutionalized populations. By 1920, two years before the publication of Laughlins influential Eugenical Sterilization in the United States (1922), 3,200 individuals across the country were reported to have been involuntarily sterilized. That number tripled by 1929, and by 1938 more than 30,000 people were claimed to have met this fate. More than half of the states adopted Laughlins law, with California, Virginia, and Michigan leading the sterilization campaign. Laughlins efforts secured staunch judicial support in 1927. In the precedent-setting case of Buck v. Bell, Supreme Court Justice Oliver Wendell Holmes, Jr., upheld the Virginia statute and claimed, It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind.

During the 1930s, eugenics gained considerable popular support across the United States. Hygiene courses in public schools and eugenics courses in colleges spread eugenic-minded values to many. A eugenics exhibit titled Pedigree-Study in Man was featured at the Chicago Worlds Fair in 193334. Consistent with the fairs Century of Progress theme, stations were organized around efforts to show how favourable traits in the human population could best be perpetuated. Contrasts were drawn between the emulative, presidential Roosevelt family and the degenerate Ishmael family (one of several pseudonymous family names used, the rationale for which was not given). By studying the passage of ancestral traits, fairgoers were urged to adopt the progressive view that responsible individuals should pursue marriage ever mindful of eugenics principles. Booths were set up at county and state fairs promoting fitter families contests, and medals were awarded to eugenically sound families. Drawing again upon long-standing eugenic practices in agriculture, popular eugenic advertisements claimed it was about time that humans received the same attention in the breeding of better babies that had been given to livestock and crops for centuries.

Antieugenics sentiment began to appear after 1910 and intensified during the 1930s. Most commonly it was based on religious grounds. For example, the 1930 papal encyclical Casti connubii condemned reproductive sterilization, though it did not specifically prohibit positive eugenic attempts to amplify the inheritance of beneficial traits. Many Protestant writings sought to reconcile age-old Christian warnings about the heritable sins of the father to pro-eugenic ideals. Indeed, most of the religion-based popular writings of the period supported positive means of improving the physical and moral makeup of humanity.

In the early 1930s, Nazi Germany adopted American measures to identify and selectively reduce the presence of those deemed to be socially inferior through involuntary sterilization. A rhetoric of positive eugenics in the building of a master race pervaded Rassenhygiene (racial hygiene) movements. When Germany extended its practices far beyond sterilization in efforts to eliminate the Jewish and other non-Aryan populations, the United States became increasingly concerned over its own support of eugenics. Many scientists, physicians, and political leaders began to denounce the work of the ERO publicly. After considerable reflection, the Carnegie Institution formally closed the ERO at the end of 1939.

During the aftermath of World War II, eugenics became stigmatized such that many individuals who had once hailed it as a science now spoke disparagingly of it as a failed pseudoscience. Eugenics was dropped from organization and publication names. In 1954, Britains Annals of Eugenics was renamed Annals of Human Genetics. In 1972, the American Eugenics Society adopted the less-offensive name Society for the Study of Social Biology. Its publication, once popularly known as the Eugenics Quarterly, had already been renamed Social Biology in 1969.

U.S. Senate hearings in 1973, chaired by Edward Kennedy, revealed that thousands of U.S. citizens had been sterilized under federally supported programs. The U.S. Department of Health, Education, and Welfare proposed guidelines encouraging each state to repeal their respective sterilization laws. Other countries, most notably China, continue to support eugenics-directed programs openly in order to ensure the genetic makeup of their future.

Despite the dropping of the term eugenics, eugenic ideas remain prevalent in many issues surrounding human reproduction. Medical genetics, a post-World War II medical specialty, encompasses a wide range of health concerns, from genetic screening and counseling to fetal gene manipulation and the treatment of adults suffering from hereditary disorders. Because certain diseases (e.g., hemophilia and Tay-Sachs disease) are now known to be genetically transmitted, many couples choose to undergo genetic screening, in which they learn the chances that their offspring have of being affected by some combination of their hereditary backgrounds. Couples at risk of passing on genetic defects may opt to remain childless or to adopt children. Furthermore, it is now possible to diagnose certain genetic defects in the unborn. Many couples choose to terminate a pregnancy that involves a genetically disabled offspring. These developments have reinforced the eugenic aim of identifying and eliminating undesirable genetic material.

Counterbalancing this trend, however, has been medical progress that enables victims of many genetic diseases to live fairly normal lives. Direct manipulation of harmful genes is also being studied. If perfected, it could obviate eugenic arguments for restricting reproduction among those who carry harmful genes. Such conflicting innovations have complicated the controversy surrounding what many call the new eugenics. Moreover, suggestions for expanding eugenics programs, which range from the creation of sperm banks for the genetically superior to the potential cloning of human beings, have met with vigorous resistance from the public, which often views such programs as unwarranted interference with nature or as opportunities for abuse by authoritarian regimes.

Applications of the Human Genome Project are often referred to as Brave New World genetics or the new eugenics, in part because they have helped to dramatically increase knowledge of human genetics. In addition, 21st-century technologies such as gene editing, which can potentially be used to treat disease or to alter traits, have further renewed concerns. However, the ethical, legal, and social implications of such tools are monitored much more closely than were early 20th-century eugenics programs. Applications also generally are more focused on the reduction of genetic diseases than on improving intelligence.

Still, with or without the use of the term, many eugenics-related concerns are reemerging as a new group of individuals decide how to regulate the application of genetics science and technology. This gene-directed activity, in attempting to improve upon nature, may not be that distant from what Galton implied in 1909 when he described eugenics as the study of agencies, under social control, which may improve or impair future generations.

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Time travel – Wikipedia

Time travel is the concept of movement between certain points in time, analogous to movement between different points in space by an object or a person, typically using a hypothetical device known as a time machine, in the form of a vehicle or of a portal connecting distant points in spacetime, either to an earlier time or to a later time, without the need for the time-traveling body to experience the intervening period in the usual sense. Time travel is a widely-recognized concept in philosophy and fiction. It was popularized by H. G. Wells’ 1895 novel The Time Machine, which moved the concept of time travel into the public imagination. However, it is uncertain if time travel to the past is physically possible. Forward time travel, outside the usual sense of the perception of time, is possible according to special relativity and general relativity, although making one body advance or delay more than a few milliseconds compared to another body is not feasible with current technology.[1] As for backwards time travel, it is possible to find solutions in general relativity that allow for it, but the solutions require conditions that may not be physically possible. Traveling to an arbitrary point in spacetime has a very limited support in theoretical physics, and usually only connected with quantum mechanics or wormholes, also known as Einstein-Rosen bridges.

Some ancient myths depict a character skipping forward in time. In Hindu mythology, the Mahabharata mentions the story of King Raivata Kakudmi, who travels to heaven to meet the creator Brahma and is surprised to learn when he returns to Earth that many ages have passed.[2] The Buddhist Pli Canon mentions the relativity of time. The Payasi Sutta tells of one of the Buddha’s chief disciples, Kumara Kassapa, who explains to the skeptic Payasi that time in the Heavens passes differently than on Earth.[3] The Japanese tale of “Urashima Tar”,[4] first described in the Nihongi (720) tells of a young fisherman named Urashima Taro who visits an undersea palace. After three days, he returns home to his village and finds himself 300 years in the future, where he has been forgotten, his house is in ruins, and his family has died.[5] In Jewish tradition, the 1st-century BC scholar Honi ha-M’agel is said to have fallen asleep and slept for seventy years. When waking up he returned home but found none of the people he knew, and no one believed he is who he claims to be.[6]

Early science fiction stories feature characters who sleep for years and awaken in a changed society, or are transported to the past through supernatural means. Among them L’An 2440, rve s’il en ft jamais (1770) by Louis-Sbastien Mercier, Rip Van Winkle (1819) by Washington Irving, Looking Backward (1888) by Edward Bellamy, and When the Sleeper Awakes (1899) by H.G. Wells. Prolonged sleep, like the more familiar time machine, is used as a means of time travel in these stories.[7]

The earliest work about backwards time travel is uncertain. Samuel Madden’s Memoirs of the Twentieth Century (1733) is a series of letters from British ambassadors in 1997 and 1998 to diplomats in the past, conveying the political and religious conditions of the future.[8]:9596 Because the narrator receives these letters from his guardian angel, Paul Alkon suggests in his book Origins of Futuristic Fiction that “the first time-traveler in English literature is a guardian angel.”[8]:85 Madden does not explain how the angel obtains these documents, but Alkon asserts that Madden “deserves recognition as the first to toy with the rich idea of time-travel in the form of an artifact sent backward from the future to be discovered in the present.”[8]:9596 In the science fiction anthology Far Boundaries (1951), editor August Derleth claims that an early short story about time travel is “Missing One’s Coach: An Anachronism”, written for the Dublin Literary Magazine[9] by an anonymous author in 1838.[10]:3 While the narrator waits under a tree for a coach to take him out of Newcastle, he is transported back in time over a thousand years. He encounters the Venerable Bede in a monastery and explains to him the developments of the coming centuries. However, the story never makes it clear whether these events are real or a dream.[10]:1138 Another early work about time travel is The Forebears of Kalimeros: Alexander, son of Philip of Macedon by Alexander Veltman published in 1836.[11]

Charles Dickens’s A Christmas Carol (1843) has early depictions of time travel in both directions, as the protagonist, Ebenezer Scrooge, is transported to Christmases past and future. Other stories employ the same template, where a character naturally goes to sleep, and upon waking up finds itself in a different time.[12] A clearer example of backward time travel is found in the popular 1861 book Paris avant les hommes (Paris before Men) by the French botanist and geologist Pierre Boitard, published posthumously. In this story, the protagonist is transported to the prehistoric past by the magic of a “lame demon” (a French pun on Boitard’s name), where he encounters a Plesiosaur and an apelike ancestor and is able to interact with ancient creatures.[13] Edward Everett Hale’s “Hands Off” (1881) tells the story of an unnamed being, possibly the soul of a person who has recently died, who interferes with ancient Egyptian history by preventing Joseph’s enslavement. This may have been the first story to feature an alternate history created as a result of time travel.[14]:54

One of the first stories to feature time travel by means of a machine is “The Clock that Went Backward” by Edward Page Mitchell,[15] which appeared in the New York Sun in 1881. However, the mechanism borders on fantasy. An unusual clock, when wound, runs backwards and transports people nearby back in time. The author does not explain the origin or properties of the clock.[14]:55 Enrique Gaspar y Rimbau’s El Anacronpete (1887) may have been the first story to feature a vessel engineered to travel through time.[16][17] Andrew Sawyer has commented that the story “does seem to be the first literary description of a time machine noted so far”, adding that “Edward Page Mitchell’s story ‘The Clock That Went Backward’ (1881) is usually described as the first time-machine story, but I’m not sure that a clock quite counts.”[18] H. G. Wells’s The Time Machine (1895) popularized the concept of time travel by mechanical means.[19]

Some theories, most notably special and general relativity, suggest that suitable geometries of spacetime or specific types of motion in space might allow time travel into the past and future if these geometries or motions were possible.[20]:499 In technical papers, physicists discuss the possibility of closed timelike curves, which are world lines that form closed loops in spacetime, allowing objects to return to their own past. There are known to be solutions to the equations of general relativity that describe spacetimes which contain closed timelike curves, such as Gdel spacetime, but the physical plausibility of these solutions is uncertain.

Many in the scientific community believe that backward time travel is highly unlikely. Any theory that would allow time travel would introduce potential problems of causality.[21] The classic example of a problem involving causality is the “grandfather paradox”: what if one were to go back in time and kill one’s own grandfather before one’s father was conceived? Some physicists, such as Novikov and Deutsch, suggested that these sorts of temporal paradoxes can be avoided through the Novikov self-consistency principle or to a variation of the many-worlds interpretation with interacting worlds.[22]

Time travel to the past is theoretically possible in certain general relativity spacetime geometries that permit traveling faster than the speed of light, such as cosmic strings, transversable wormholes, and Alcubierre drive.[23][24]:33130 The theory of general relativity does suggest a scientific basis for the possibility of backward time travel in certain unusual scenarios, although arguments from semiclassical gravity suggest that when quantum effects are incorporated into general relativity, these loopholes may be closed.[25] These semiclassical arguments led Hawking to formulate the chronology protection conjecture, suggesting that the fundamental laws of nature prevent time travel,[26] but physicists cannot come to a definite judgment on the issue without a theory of quantum gravity to join quantum mechanics and general relativity into a completely unified theory.[27][28]:150

The theory of general relativity describes the universe under a system of field equations that determine the metric, or distance function, of spacetime. There exist exact solutions to these equations that include closed time-like curves, which are world lines that intersect themselves; some point in the causal future of the world line is also in its causal past, a situation which is akin to time travel. Such a solution was first proposed by Kurt Gdel, a solution known as the Gdel metric, but his (and others’) solution requires the universe to have physical characteristics that it does not appear to have,[20]:499 such as rotation and lack of Hubble expansion. Whether general relativity forbids closed time-like curves for all realistic conditions is still being researched.[29]

Wormholes are a hypothetical warped spacetime which are permitted by the Einstein field equations of general relativity.[30]:100 A proposed time-travel machine using a traversable wormhole would hypothetically work in the following way: One end of the wormhole is accelerated to some significant fraction of the speed of light, perhaps with some advanced propulsion system, and then brought back to the point of origin. Alternatively, another way is to take one entrance of the wormhole and move it to within the gravitational field of an object that has higher gravity than the other entrance, and then return it to a position near the other entrance. For both of these methods, time dilation causes the end of the wormhole that has been moved to have aged less, or become “younger”, than the stationary end as seen by an external observer; however, time connects differently through the wormhole than outside it, so that synchronized clocks at either end of the wormhole will always remain synchronized as seen by an observer passing through the wormhole, no matter how the two ends move around.[20]:502 This means that an observer entering the “younger” end would exit the “older” end at a time when it was the same age as the “younger” end, effectively going back in time as seen by an observer from the outside. One significant limitation of such a time machine is that it is only possible to go as far back in time as the initial creation of the machine;[20]:503 in essence, it is more of a path through time than it is a device that itself moves through time, and it would not allow the technology itself to be moved backward in time.

According to current theories on the nature of wormholes, construction of a traversable wormhole would require the existence of a substance with negative energy, often referred to as “exotic matter”. More technically, the wormhole spacetime requires a distribution of energy that violates various energy conditions, such as the null energy condition along with the weak, strong, and dominant energy conditions. However, it is known that quantum effects can lead to small measurable violations of the null energy condition,[30]:101 and many physicists believe that the required negative energy may actually be possible due to the Casimir effect in quantum physics.[31] Although early calculations suggested a very large amount of negative energy would be required, later calculations showed that the amount of negative energy can be made arbitrarily small.[32]

In 1993, Matt Visser argued that the two mouths of a wormhole with such an induced clock difference could not be brought together without inducing quantum field and gravitational effects that would either make the wormhole collapse or the two mouths repel each other.[33] Because of this, the two mouths could not be brought close enough for causality violation to take place. However, in a 1997 paper, Visser hypothesized that a complex “Roman ring” (named after Tom Roman) configuration of an N number of wormholes arranged in a symmetric polygon could still act as a time machine, although he concludes that this is more likely a flaw in classical quantum gravity theory rather than proof that causality violation is possible.[34]

Another approach involves a dense spinning cylinder usually referred to as a Tipler cylinder, a GR solution discovered by Willem Jacob van Stockum[35] in 1936 and Kornel Lanczos[36] in 1924, but not recognized as allowing closed timelike curves[37]:21 until an analysis by Frank Tipler[38] in 1974. If a cylinder is infinitely long and spins fast enough about its long axis, then a spaceship flying around the cylinder on a spiral path could travel back in time (or forward, depending on the direction of its spiral). However, the density and speed required is so great that ordinary matter is not strong enough to construct it. A similar device might be built from a cosmic string, but none are known to exist, and it does not seem to be possible to create a new cosmic string. Physicist Ronald Mallett is attempting to recreate the conditions of a rotating black hole with ring lasers, in order to bend spacetime and allow for time travel.[39]

A more fundamental objection to time travel schemes based on rotating cylinders or cosmic strings has been put forward by Stephen Hawking, who proved a theorem showing that according to general relativity it is impossible to build a time machine of a special type (a “time machine with the compactly generated Cauchy horizon”) in a region where the weak energy condition is satisfied, meaning that the region contains no matter with negative energy density (exotic matter). Solutions such as Tipler’s assume cylinders of infinite length, which are easier to analyze mathematically, and although Tipler suggested that a finite cylinder might produce closed timelike curves if the rotation rate were fast enough,[37]:169 he did not prove this. But Hawking points out that because of his theorem, “it can’t be done with positive energy density everywhere! I can prove that to build a finite time machine, you need negative energy.”[28]:96 This result comes from Hawking’s 1992 paper on the chronology protection conjecture, where he examines “the case that the causality violations appear in a finite region of spacetime without curvature singularities” and proves that “there will be a Cauchy horizon that is compactly generated and that in general contains one or more closed null geodesics which will be incomplete. One can define geometrical quantities that measure the Lorentz boost and area increase on going round these closed null geodesics. If the causality violation developed from a noncompact initial surface, the averaged weak energy condition must be violated on the Cauchy horizon.”[26] This theorem does not rule out the possibility of time travel by means of time machines with the non-compactly generated Cauchy horizons (such as the Deutsch-Politzer time machine) or in regions which contain exotic matter, which would be used for traversable wormholes or the Alcubierre drive.

When a signal is sent from one location and received at another location, then as long as the signal is moving at the speed of light or slower, the mathematics of simultaneity in the theory of relativity show that all reference frames agree that the transmission-event happened before the reception-event. When the signal travels faster than light, it is received before it is sent, in all reference frames.[40] The signal could be said to have moved backward in time. This hypothetical scenario is sometimes referred to as a tachyonic antitelephone.[41]

Quantum-mechanical phenomena such as quantum teleportation, the EPR paradox, or quantum entanglement might appear to create a mechanism that allows for faster-than-light (FTL) communication or time travel, and in fact some interpretations of quantum mechanics such as the Bohm interpretation presume that some information is being exchanged between particles instantaneously in order to maintain correlations between particles.[42] This effect was referred to as “spooky action at a distance” by Einstein.

Nevertheless, the fact that causality is preserved in quantum mechanics is a rigorous result in modern quantum field theories, and therefore modern theories do not allow for time travel or FTL communication. In any specific instance where FTL has been claimed, more detailed analysis has proven that to get a signal, some form of classical communication must also be used.[43] The no-communication theorem also gives a general proof that quantum entanglement cannot be used to transmit information faster than classical signals.

A variation of Everett’s many-worlds interpretation (MWI) of quantum mechanics provides a resolution to the grandfather paradox that involves the time traveler arriving in a different universe than the one they came from; it’s been argued that since the traveler arrives in a different universe’s history and not their own history, this is not “genuine” time travel.[44] The accepted many-worlds interpretation suggests that all possible quantum events can occur in mutually exclusive histories.[45] However, some variations allow different universes to interact. This concept is most often used in science-fiction, but some physicists such as David Deutsch have suggested that a time traveler should end up in a different history than the one he started from.[46][47] On the other hand, Stephen Hawking has argued that even if the MWI is correct, we should expect each time traveler to experience a single self-consistent history, so that time travelers remain within their own world rather than traveling to a different one.[48] The physicist Allen Everett argued that Deutsch’s approach “involves modifying fundamental principles of quantum mechanics; it certainly goes beyond simply adopting the MWI”. Everett also argues that even if Deutsch’s approach is correct, it would imply that any macroscopic object composed of multiple particles would be split apart when traveling back in time through a wormhole, with different particles emerging in different worlds.[22]

Daniel Greenberger and Karl Svozil proposed that quantum theory gives a model for time travel without paradoxes.[49][50] The quantum theory observation causes possible states to ‘collapse’ into one measured state; hence, the past observed from the present is deterministic (it has only one possible state), but the present observed from the past has many possible states until our actions cause it to collapse into one state. Our actions will then be seen to have been inevitable.

Certain experiments carried out give the impression of reversed causality, but fail to show it under closer examination.

The delayed choice quantum eraser experiment performed by Marlan Scully involves pairs of entangled photons that are divided into “signal photons” and “idler photons”, with the signal photons emerging from one of two locations and their position later measured as in the double-slit experiment. Depending on how the idler photon is measured, the experimenter can either learn which of the two locations the signal photon emerged from or “erase” that information. Even though the signal photons can be measured before the choice has been made about the idler photons, the choice seems to retroactively determine whether or not an interference pattern is observed when one correlates measurements of idler photons to the corresponding signal photons. However, since interference can only be observed after the idler photons are measured and they are correlated with the signal photons, there is no way for experimenters to tell what choice will be made in advance just by looking at the signal photons, only by gathering classical information from the entire system; thus causality is preserved.[51]

The experiment of Lijun Wang might also show causality violation since it made it possible to send packages of waves through a bulb of caesium gas in such a way that the package appeared to exit the bulb 62 nanoseconds before its entry, but a wave package is not a single well-defined object but rather a sum of multiple waves of different frequencies (see Fourier analysis), and the package can appear to move faster than light or even backward in time even if none of the pure waves in the sum do so. This effect cannot be used to send any matter, energy, or information faster than light,[52] so this experiment is understood not to violate causality either.

The physicists Gnter Nimtz and Alfons Stahlhofen, of the University of Koblenz, claim to have violated Einstein’s theory of relativity by transmitting photons faster than the speed of light. They say they have conducted an experiment in which microwave photons traveled “instantaneously” between a pair of prisms that had been moved up to 3ft (0.91m) apart, using a phenomenon known as quantum tunneling. Nimtz told New Scientist magazine: “For the time being, this is the only violation of special relativity that I know of.” However, other physicists say that this phenomenon does not allow information to be transmitted faster than light. Aephraim Steinberg, a quantum optics expert at the University of Toronto, Canada, uses the analogy of a train traveling from Chicago to New York, but dropping off train cars at each station along the way, so that the center of the train moves forward at each stop; in this way, the speed of the center of the train exceeds the speed of any of the individual cars.[53]

Shengwang Du claims in a peer-reviewed journal to have observed single photons’ precursors, saying that they travel no faster than c in a vacuum. His experiment involved slow light as well as passing light through a vacuum. He generated two single photons, passing one through rubidium atoms that had been cooled with a laser (thus slowing the light) and passing one through a vacuum. Both times, apparently, the precursors preceded the photons’ main bodies, and the precursor traveled at c in a vacuum. According to Du, this implies that there is no possibility of light traveling faster than c and, thus, no possibility of violating causality.[54]

The absence of time travelers from the future is a variation of the Fermi paradox, and like the absence of extraterrestrial visitors, the absence of time travelers does not prove time travel is physically impossible; it might be that time travel is physically possible but is never developed or is cautiously used. Carl Sagan once suggested the possibility that time travelers could be here but are disguising their existence or are not recognized as time travelers.[27] Some versions of general relativity suggest that time travel might only be possible in a region of spacetime that is warped a certain way, and hence time travelers would not be able to travel back to earlier regions in spacetime, before this region existed. Stephen Hawking stated that this would explain why the world has not already been overrun by “tourists from the future.”[48]

Several experiments have been carried out to try to entice future humans, who might invent time travel technology, to come back and demonstrate it to people of the present time. Events such as Perth’s Destination Day (2005) or MIT’s Time Traveler Convention heavily publicized permanent “advertisements” of a meeting time and place for future time travelers to meet. Back in 1982, a group in Baltimore, Maryland, identifying itself as the Krononauts, hosted an event of this type welcoming visitors from the future.[55][56] These experiments only stood the possibility of generating a positive result demonstrating the existence of time travel, but have failed so farno time travelers are known to have attended either event. Some versions of the many-worlds interpretation can be used to suggest that future humans have traveled back in time, but have traveled back to the meeting time and place in a parallel universe.[57]

There is a great deal of observable evidence for time dilation in special relativity[58] and gravitational time dilation in general relativity,[59][60][61] for example in the famous and easy-to-replicate observation of atmospheric muon decay.[62][63][64] The theory of relativity states that the speed of light is invariant for all observers in any frame of reference; that is, it is always the same. Time dilation is a direct consequence of the invariance of the speed of light.[64] Time dilation may be regarded in a limited sense as “time travel into the future”: a person may use time dilation so that a small amount of proper time passes for them, while a large amount of proper time passes elsewhere. This can be achieved by traveling at relativistic speeds or through the effects of gravity.[65]

For two identical clocks moving relative to each other without accelerating, each clock measures the other to be ticking slower. This is possible due to the relativity of simultaneity. However, the symmetry is broken if one clock accelerates, allowing for less proper time to pass for one clock than the other. The twin paradox describes this: one twin remains on Earth, while the other undergoes acceleration to relativistic speed as they travel into space, turn around, and travel back to Earth; the traveling twin ages less than the twin who stayed on Earth, because of the time dilation experienced during their acceleration. General relativity treats the effects of acceleration and the effects of gravity as equivalent, and shows that time dilation also occurs in gravity wells, with a clock deeper in the well ticking more slowly; this effect is taken into account when calibrating the clocks on the satellites of the Global Positioning System, and it could lead to significant differences in rates of aging for observers at different distances from a large gravity well such as a black hole.[24]:33130

A time machine that utilizes this principle might be, for instance, a spherical shell with a diameter of 5 meters and the mass of Jupiter. A person at its center will travel forward in time at a rate four times that of distant observers. Squeezing the mass of a large planet into such a small structure is not expected to be within humanity’s technological capabilities in the near future.[24]:76140 With current technologies, it is only possible to cause a human traveler to age less than companions on Earth by a very small fraction of a second, the current record being about 20 milliseconds for the cosmonaut Sergei Avdeyev.[66]

Philosophers have discussed the nature of time since at least the time of ancient Greece; for example, Parmenides presented the view that time is an illusion. Centuries later, Newton supported the idea of absolute time, while his contemporary Leibniz maintained that time is only a relation between events and it cannot be expressed independently. The latter approach eventually gave rise to the spacetime of relativity.[67]

Many philosophers have argued that relativity implies eternalism, the idea that the past and future exist in a real sense, not only as changes that occurred or will occur to the present.[68] Philosopher of science Dean Rickles disagrees with some qualifications, but notes that “the consensus among philosophers seems to be that special and general relativity are incompatible with presentism.”[69] Some philosophers view time as a dimension equal to spatial dimensions, that future events are “already there” in the same sense different places exist, and that there is no objective flow of time; however, this view is disputed.[70]

Presentism is a school of philosophy that holds that the future and the past exist only as changes that occurred or will occur to the present, and they have no real existence of their own. In this view, time travel is impossible because there is no future or past to travel to.[68] Keller and Nelson have argued that even if past and future objects do not exist, there can still be definite truths about past and future events, and thus it is possible that a future truth about a time traveler deciding to travel back to the present date could explain the time traveler’s actual appearance in the present;[71] these views are contested by some authors.[72]

Presentism in classical spacetime deems that only the present exists; this is not reconcilable with special relativity, shown in the following example: Alice and Bob are simultaneous observers of event O. For Alice, some event E is simultaneous with O, but for Bob, event E is in the past or future. Therefore, Alice and Bob disagree about what exists in the present, which contradicts classical presentism. “Here-now presentism” attempts to reconcile this by only acknowledging the time and space of a single point; this is unsatisfactory because objects coming and going from the “here-now” alternate between real and unreal, in addition to the lack of a privileged “here-now” that would be the “real” present. “Relativized presentism” acknowledges that there are infinite frames of reference, each of them has a different set of simultaneous events, which makes it impossible to distinguish a single “real” present, and hence either all events in time are realblurring the difference between presentism and eternalismor each frame of reference exists in its own reality. Options for presentism in special relativity appear to be exhausted, but Gdel and others suspect presentism may be valid for some forms of general relativity.[73] Generally, the idea of absolute time and space is considered incompatible with general relativity; there is no universal truth about the absolute position of events which occur at different times, and thus no way to determine which point in space at one time is at the universal “same position” at another time,[74] and all coordinate systems are on equal footing as given by the principle of diffeomorphism invariance.[75]

A common objection to the idea of traveling back in time is put forth in the grandfather paradox or the argument of auto-infanticide.[76] If one were able to go back in time, inconsistencies and contradictions would ensue if the time traveler were to change anything; there is a contradiction if the past becomes different from the way it is.[77][78] The paradox is commonly described with a person who travels to the past and kills their own grandfather, prevents the existence of their father or mother, and therefore their own existence.[27] Philosophers question whether these paradoxes make time travel impossible. Some philosophers answer the paradoxes by arguing that it might be the case that backward time travel could be possible but that it would be impossible to actually change the past in any way,[79] an idea similar to the proposed Novikov self-consistency principle in physics.

According to the philosophical theory of compossibility, what can happen, for example in the context of time travel, must be weighed against the context of everything relating to the situation. If the past is a certain way, it’s not possible for it to be any other way. What can happen when a time traveler visits the past is limited to what did happen, in order to prevent logical contradictions.[80]

The Novikov self-consistency principle, named after Igor Dmitrievich Novikov, states that any actions taken by a time traveler or by an object that travels back in time were part of history all along, and therefore it is impossible for the time traveler to “change” history in any way. The time traveler’s actions may be the cause of events in their own past though, which leads to the potential for circular causation, sometimes called a predestination paradox,[81] ontological paradox,[82] or bootstrap paradox.[82][83] The term bootstrap paradox was popularized by Robert A. Heinlein’s story “By His Bootstraps”.[84] The Novikov self-consistency principle proposes that the local laws of physics in a region of spacetime containing time travelers cannot be any different from the local laws of physics in any other region of spacetime.[85]

The philosopher Kelley L. Ross argues in “Time Travel Paradoxes”[86] that in a scenario involving a physical object whose world-line or history forms a closed loop in time there can be a violation of the second law of thermodynamics. Ross uses “Somewhere in Time” as an example of such an ontological paradox, where a watch is given to a person, and 60 years later the same watch is brought back in time and given to the same character. Ross states that entropy of the watch will increase, and the watch carried back in time will be more worn with each repetition of its history. The second law of thermodynamics is understood by modern physicists to be a statistical law, so decreasing entropy or non-increasing entropy are not impossible, just improbable. Additionally, entropy statistically increases in systems which are isolated, so non-isolated systems, such as an object, that interact with the outside world, can become less worn and decrease in entropy, and it’s possible for an object whose world-line forms a closed loop to be always in the same condition in the same point of its history.[24]:23

Time travel themes in science fiction and the media can generally be grouped into three categories: immutable timeline; mutable timeline; and alternate histories, as in the interacting-many-worlds interpretation.[87][88][89] Frequently in fiction, timeline is used to refer to all physical events in history, so that in time travel stories where events can be changed, the time traveler is described as creating a new or altered timeline.[90] This usage is distinct from the use of the term timeline to refer to a type of chart that illustrates a particular series of events, and the concept is also distinct from a world line, a term from Einstein’s theory of relativity which refers to the entire history of a single object.

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