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Daily Archives: June 19, 2016
Life extension – Wikipedia, the free encyclopedia
Posted: June 19, 2016 at 3:37 am
Life extension science, also known as anti-aging medicine, indefinite life extension, experimental gerontology, and biomedical gerontology, is the study of slowing down or reversing the processes of aging to extend both the maximum and average lifespan. Some researchers in this area, and "life extensionists", "immortalists" or "longevists" (those who wish to achieve longer lives themselves), believe that future breakthroughs in tissue rejuvenation, stem cells, regenerative medicine, molecular repair, gene therapy, pharmaceuticals, and organ replacement (such as with artificial organs or xenotransplantations) will eventually enable humans to have indefinite lifespans (agerasia[1]) through complete rejuvenation to a healthy youthful condition.
The sale of purported anti-aging products such as nutrition, physical fitness, skin care, hormone replacements, vitamins, supplements and herbs is a lucrative global industry, with the US market generating about $50billion of revenue each year.[2] Some medical experts state that the use of such products has not been proven to affect the aging process and many claims regarding the efficacy of these marketed products have been roundly criticized by medical experts, including the American Medical Association.[2][3][4][5][6]
The ethical ramifications of life extension are debated by bioethicists.
During the process of aging, an organism accumulates damage to its macromolecules, cells, tissues, and organs. Specifically, aging is characterized as and thought to be caused by "genomic instability, telomere attrition, epigenetic alterations, loss of proteostasis, deregulated nutrient sensing, mitochondrial dysfunction, cellular senescence, stem cell exhaustion, and altered intercellular communication."[7]Oxidation damage to cellular contents caused by free radicals is believed to contribute to aging as well.[8][8][9]
The longest a human has ever been proven to live is 122 years, the case of Jeanne Calment who was born in 1875 and died in 1997, whereas the maximum lifespan of a wildtype mouse, commonly used as a model in research on aging, is about three years.[10] Genetic differences between humans and mice that may account for these different aging rates include differences in efficiency of DNA repair, antioxidant defenses, energy metabolism, proteostasis maintenance, and recycling mechanisms such as autophagy.[11]
Average lifespan in a population is lowered by infant and child mortality, which are frequently linked to infectious diseases or nutrition problems. Later in life, vulnerability to accidents and age-related chronic disease such as cancer or cardiovascular disease play an increasing role in mortality. Extension of expected lifespan can often be achieved by access to improved medical care, vaccinations, good diet, exercise and avoidance of hazards such as smoking.
Maximum lifespan is determined by the rate of aging for a species inherent in its genes and by environmental factors. Widely recognized methods of extending maximum lifespan in model organisms such as nematodes, fruit flies, and mice include caloric restriction, gene manipulation, and administration of pharmaceuticals.[12] Another technique uses evolutionary pressures such as breeding from only older members or altering levels of extrinsic mortality.[13][14] Some animals such as hydra, planarian flatworms, and certain sponges, corals, and jellyfish do not die of old age and exhibit potential immortality.[15][16][17][18]
Theoretically, extension of maximum lifespan in humans could be achieved by reducing the rate of aging damage by periodic replacement of damaged tissues, molecular repair or rejuvenation of deteriorated cells and tissues, reversal of harmful epigenetic changes, or the enhancement of telomerase enzyme activity.[19][20]
Research geared towards life extension strategies in various organisms is currently under way at a number of academic and private institutions. Since 2009, investigators have found ways to increase the lifespan of nematode worms and yeast by 10-fold; the record in nematodes was achieved through genetic engineering and the extension in yeast by a combination of genetic engineering and caloric restriction.[21] A 2009 review of longevity research noted: "Extrapolation from worms to mammals is risky at best, and it cannot be assumed that interventions will result in comparable life extension factors. Longevity gains from dietary restriction, or from mutations studied previously, yield smaller benefits to Drosophila than to nematodes, and smaller still to mammals. This is not unexpected, since mammals have evolved to live many times the worm's lifespan, and humans live nearly twice as long as the next longest-lived primate. From an evolutionary perspective, mammals and their ancestors have already undergone several hundred million years of natural selection favoring traits that could directly or indirectly favor increased longevity, and may thus have already settled on gene sequences that promote lifespan. Moreover, the very notion of a "life-extension factor" that could apply across taxa presumes a linear response rarely seen in biology."[21]
Much life extension research focuses on nutritiondiets or supplementsas a means to extend lifespan, although few of these have been systematically tested for significant longevity effects. The many diets promoted by anti-aging advocates are often contradictory.[original research?] A dietary pattern with some support from scientific research is caloric restriction.[22][23]
Preliminary studies of caloric restriction on humans using surrogate measurements have provided evidence that caloric restriction may have powerful protective effect against secondary aging in humans. Caloric restriction in humans may reduce the risk of developing Type 2 diabetes and atherosclerosis.[24]
The free-radical theory of aging suggests that antioxidant supplements, such as vitaminC, vitaminE, Q10, lipoic acid, carnosine, and N-acetylcysteine, might extend human life. However, combined evidence from several clinical trials suggest that -carotene supplements and high doses of vitaminE increase mortality rates.[25]Resveratrol is a sirtuin stimulant that has been shown to extend life in animal models, but the effect of resveratrol on lifespan in humans is unclear as of 2011.[26]
There are many traditional herbs purportedly used to extend the health-span, including a Chinese tea called Jiaogulan (Gynostemma pentaphyllum), dubbed "China's Immortality Herb."[27]Ayurveda, the traditional Indian system of medicine, describes a class of longevity herbs called rasayanas, including Bacopa monnieri, Ocimum sanctum, Curcuma longa, Centella asiatica, Phyllanthus emblica, Withania somnifera and many others.[27]
The anti-aging industry offers several hormone therapies. Some of these have been criticized for possible dangers to the patient and a lack of proven effect. For example, the American Medical Association has been critical of some anti-aging hormone therapies.[2]
Although some recent clinical studies have shown that low-dose growth hormone (GH) treatment for adults with GH deficiency changes the body composition by increasing muscle mass, decreasing fat mass, increasing bone density and muscle strength, improves cardiovascular parameters (i.e. decrease of LDL cholesterol), and affects the quality of life without significant side effects,[28][29][30] the evidence for use of growth hormone as an anti-aging therapy is mixed and based on animal studies. There are mixed reports that GH or IGF-1 signaling modulates the aging process in humans and about whether the direction of its effect is positive or negative.[31]
Some critics dispute the portrayal of aging as a disease. For example, Leonard Hayflick, who determined that fibroblasts are limited to around 50cell divisions, reasons that aging is an unavoidable consequence of entropy. Hayflick and fellow biogerontologists Jay Olshansky and Bruce Carnes have strongly criticized the anti-aging industry in response to what they see as unscrupulous profiteering from the sale of unproven anti-aging supplements.[4]
Politics relevant to the substances of life extension pertain mostly to communications and availability.[citation needed]
In the United States, product claims on food and drug labels are strictly regulated. The First Amendment (freedom of speech) protects third-party publishers' rights to distribute fact, opinion and speculation on life extension practices. Manufacturers and suppliers also provide informational publications, but because they market the substances, they are subject to monitoring and enforcement by the Federal Trade Commission (FTC), which polices claims by marketers. What constitutes the difference between truthful and false claims is hotly debated and is a central controversy in this arena.[citation needed]
Research by Sobh and Martin (2011) suggests that people buy anti-aging products to obtain a hoped-for self (e.g., keeping a youthful skin) or to avoid a feared-self (e.g., looking old). The research shows that when consumers pursue a hoped-for self, it is expectations of success that most strongly drive their motivation to use the product. The research also shows why doing badly when trying to avoid a feared self is more motivating than doing well. Interestingly, when product use is seen to fail it is more motivating than success when consumers seek to avoid a feared-self.[32]
The best-characterized anti-aging therapy was, and still is, CR. In some studies calorie restriction has been shown to extend the life of mice, yeast, and rhesus monkeys significantly.[33][34] However, a more recent study has shown that in contrast, calorie restriction has not improved the survival rate in rhesus monkeys.[35] Long-term human trials of CR are now being done. It is the hope of the anti-aging researchers that resveratrol, found in grapes, or pterostilbene, a more bio-available substance, found in blueberries, as well as rapamycin, a biotic substance discovered on Easter Island, may act as CR mimetics to increase the life span of humans.[36]
More recent work reveals that the effects long attributed to caloric restriction may be obtained by restriction of protein alone, and specifically of just the sulfur-containing amino acids cysteine and methionine.[37][38] Current research is into the metabolic pathways affected by variation in availability of products of these amino acids.
There are a number of chemicals intended to slow the aging process currently being studied in animal models.[39] One type of research is related to the observed effects a calorie restriction (CR) diet, which has been shown to extend lifespan in some animals[40] Based on that research, there have been attempts to develop drugs that will have the same effect on the aging process as a caloric restriction diet, which are known as Caloric restriction mimetic drugs. Some drugs that are already approved for other uses have been studied for possible longevity effects on laboratory animals because of a possible CR-mimic effect; they include rapamycin,[41]metformin and other geroprotectors.[42]Resveratrol and pterostilbene are dietary supplements that have also been studied in this context.[36][43][44]
Other attempts to create anti-aging drugs have taken different research paths. One notable direction of research has been research into the possibility of using the enzyme telomerase in order to counter the process of telomere shortening.[45] However, there are potential dangers in this, since some research has also linked telomerase to cancer and to tumor growth and formation.[46] In addition, some preparations, called senolytics are designed to effectively deplete senescent cells which poison an organism by their secretions.[47]
Future advances in nanomedicine could give rise to life extension through the repair of many processes thought to be responsible for aging. K. Eric Drexler, one of the founders of nanotechnology, postulated cell repair machines, including ones operating within cells and utilizing as yet hypothetical molecular computers, in his 1986 book Engines of Creation. Raymond Kurzweil, a futurist and transhumanist, stated in his book The Singularity Is Near that he believes that advanced medical nanorobotics could completely remedy the effects of aging by 2030.[48]According to Richard Feynman, it was his former graduate student and collaborator Albert Hibbs who originally suggested to him (circa 1959) the idea of a medical use for Feynman's theoretical micromachines (see nanotechnology). Hibbs suggested that certain repair machines might one day be reduced in size to the point that it would, in theory, be possible to (as Feynman put it) "swallow the doctor". The idea was incorporated into Feynman's 1959 essay There's Plenty of Room at the Bottom.[49]
Some life extensionists suggest that therapeutic cloning and stem cell research could one day provide a way to generate cells, body parts, or even entire bodies (generally referred to as reproductive cloning) that would be genetically identical to a prospective patient. Recently, the US Department of Defense initiated a program to research the possibility of growing human body parts on mice.[50] Complex biological structures, such as mammalian joints and limbs, have not yet been replicated. Dog and primate brain transplantation experiments were conducted in the mid-20th century but failed due to rejection and the inability to restore nerve connections. As of 2006, the implantation of bio-engineered bladders grown from patients' own cells has proven to be a viable treatment for bladder disease.[51] Proponents of body part replacement and cloning contend that the required biotechnologies are likely to appear earlier than other life-extension technologies.
The use of human stem cells, particularly embryonic stem cells, is controversial. Opponents' objections generally are based on interpretations of religious teachings or ethical considerations. Proponents of stem cell research point out that cells are routinely formed and destroyed in a variety of contexts. Use of stem cells taken from the umbilical cord or parts of the adult body may not provoke controversy.[52]
The controversies over cloning are similar, except general public opinion in most countries stands in opposition to reproductive cloning. Some proponents of therapeutic cloning predict the production of whole bodies, lacking consciousness, for eventual brain transplantation.
Replacement of biological (susceptible to diseases) organs with mechanical ones could extend life. This is the goal of 2045 Initiative.[53]
For cryonicists (advocates of cryopreservation), storing the body at low temperatures after death may provide an "ambulance" into a future in which advanced medical technologies may allow resuscitation and repair. They speculate cryogenic temperatures will minimize changes in biological tissue for many years, giving the medical community ample time to cure all disease, rejuvenate the aged and repair any damage that is caused by the cryopreservation process.
Many cryonicists do not believe that legal death is "real death" because stoppage of heartbeat and breathingthe usual medical criteria for legal deathoccur before biological death of cells and tissues of the body. Even at room temperature, cells may take hours to die and days to decompose. Although neurological damage occurs within 46 minutes of cardiac arrest, the irreversible neurodegenerative processes do not manifest for hours.[54] Cryonicists state that rapid cooling and cardio-pulmonary support applied immediately after certification of death can preserve cells and tissues for long-term preservation at cryogenic temperatures. People, particularly children, have survived up to an hour without heartbeat after submersion in ice water. In one case, full recovery was reported after 45 minutes underwater.[55] To facilitate rapid preservation of cells and tissue, cryonics "standby teams" are available to wait by the bedside of patients who are to be cryopreserved to apply cooling and cardio-pulmonary support as soon as possible after declaration of death.[56]
No mammal has been successfully cryopreserved and brought back to life, with the exception of frozen human embryos. Resuscitation of a postembryonic human from cryonics is not possible with current science. Some scientists still support the idea based on their expectations of the capabilities of future science.[57][58]
Another proposed life extension technology would combine existing and predicted future biochemical and genetic techniques. SENS proposes that rejuvenation may be obtained by removing aging damage via the use of stem cells and tissue engineering, removal of telomere-lengthening machinery, allotopic expression of mitochondrial proteins, targeted ablation of cells, immunotherapeutic clearance, and novel lysosomal hydrolases.[59]
While many biogerontologists find these ideas "worthy of discussion"[60][61] and SENS conferences feature important research in the field,[62][63] some contend that the alleged benefits are too speculative given the current state of technology, referring to it as "fantasy rather than science".[3][5]
Gene therapy, in which nucleic acid polymers are delivered as a drug and are either expressed as proteins, interfere with the expression of proteins, or correct genetic mutations, has been proposed as a future strategy to prevent aging.[64][65]
A large array of genetic modifications have been found to increase lifespan in model organisms such as yeast, nematode worms, fruit flies, and mice. As of 2013, the longest extension of life caused by a single gene manipulation was roughly 150% in mice and 10-fold in nematode worms.[66]
In The Selfish Gene, Richard Dawkins describes an approach to life-extension that involves "fooling genes" into thinking the body is young.[67] Dawkins attributes inspiration for this idea to Peter Medawar. The basic idea is that our bodies are composed of genes that activate throughout our lifetimes, some when we are young and others when we are older. Presumably, these genes are activated by environmental factors, and the changes caused by these genes activating can be lethal. It is a statistical certainty that we possess more lethal genes that activate in later life than in early life. Therefore, to extend life, we should be able to prevent these genes from switching on, and we should be able to do so by "identifying changes in the internal chemical environment of a body that take place during aging... and by simulating the superficial chemical properties of a young body".[68]
According to some lines of thinking, the ageing process is routed into a basic reduction of biological complexity,[69] and thus loss of information. In order to reverse this loss, gerontologist Marios Kyriazis suggested that it is necessary to increase input of actionable and meaningful information both individually (into individual brains),[70] and collectively (into societal systems).[71] This technique enhances overall biological function through up-regulation of immune, hormonal, antioxidant and other parameters, resulting in improved age-repair mechanisms. Working in parallel with natural evolutionary mechanisms that can facilitate survival through increased fitness, Kryiazis claims that the technique may lead to a reduction of the rate of death as a function of age, i.e. indefinite lifespan.[72]
One hypothetical future strategy that, as some suggest, "eliminates" the complications related to a physical body, involves the copying or transferring (e.g. by progressively replacing neurons with transistors) of a conscious mind from a biological brain to a non-biological computer system or computational device. The basic idea is to scan the structure of a particular brain in detail, and then construct a software model of it that is so faithful to the original that, when run on appropriate hardware, it will behave in essentially the same way as the original brain.[73] Whether or not an exact copy of one's mind constitutes actual life extension is matter of debate.
The extension of life has been a desire of humanity and a mainstay motif in the history of scientific pursuits and ideas throughout history, from the Sumerian Epic of Gilgamesh and the Egyptian Smith medical papyrus, all the way through the Taoists, Ayurveda practitioners, alchemists, hygienists such as Luigi Cornaro, Johann Cohausen and Christoph Wilhelm Hufeland, and philosophers such as Francis Bacon, Ren Descartes, Benjamin Franklin and Nicolas Condorcet. However, the beginning of the modern period in this endeavor can be traced to the end of the 19th beginning of the 20th century, to the so-called fin-de-sicle (end of the century) period, denoted as an end of an epoch and characterized by the rise of scientific optimism and therapeutic activism, entailing the pursuit of life extension (or life-extensionism). Among the foremost researchers of life extension at this period were the Nobel Prize winning biologist Elie Metchnikoff (1845-1916) -- the author of the cell theory of immunity and vice director of Institut Pasteur in Paris, and Charles-douard Brown-Squard (1817-1894) -- the president of the French Biological Society and one of the founders of modern endocrinology.[74]
Sociologist James Hughes claims that science has been tied to a cultural narrative of conquering death since the Age of Enlightenment. He cites Francis Bacon (15611626) as an advocate of using science and reason to extend human life, noting Bacon's novel New Atlantis, wherein scientists worked toward delaying aging and prolonging life. Robert Boyle (16271691), founding member of the Royal Society, also hoped that science would make substantial progress with life extension, according to Hughes, and proposed such experiments as "to replace the blood of the old with the blood of the young". Biologist Alexis Carrel (18731944) was inspired by a belief in indefinite human lifespan that he developed after experimenting with cells, says Hughes.[75]
In 1970, the American Aging Association was formed under the impetus of Denham Harman, originator of the free radical theory of aging. Harman wanted an organization of biogerontologists that was devoted to research and to the sharing of information among scientists interested in extending human lifespan.
In 1976, futurists Joel Kurtzman and Philip Gordon wrote No More Dying. The Conquest Of Aging And The Extension Of Human Life, (ISBN 0-440-36247-4) the first popular book on research to extend human lifespan. Subsequently, Kurtzman was invited to testify before the House Select Committee on Aging, chaired by Claude Pepper of Florida, to discuss the impact of life extension on the Social Security system.
Saul Kent published The Life Extension Revolution (ISBN 0-688-03580-9) in 1980 and created a nutraceutical firm called the Life Extension Foundation, a non-profit organization that promotes dietary supplements. The Life Extension Foundation publishes a periodical called Life Extension Magazine. The 1982 bestselling book Life Extension: A Practical Scientific Approach (ISBN 0-446-51229-X) by Durk Pearson and Sandy Shaw further popularized the phrase "life extension".
In 1983, Roy Walford, a life-extensionist and gerontologist, published a popular book called Maximum Lifespan. In 1988, Walford and his student Richard Weindruch summarized their research into the ability of calorie restriction to extend the lifespan of rodents in The Retardation of Aging and Disease by Dietary Restriction (ISBN 0-398-05496-7). It had been known since the work of Clive McCay in the 1930s that calorie restriction can extend the maximum lifespan of rodents. But it was the work of Walford and Weindruch that gave detailed scientific grounding to that knowledge.[citation needed] Walford's personal interest in life extension motivated his scientific work and he practiced calorie restriction himself. Walford died at the age of 80 from complications caused by amyotrophic lateral sclerosis.
Money generated by the non-profit Life Extension Foundation allowed Saul Kent to finance the Alcor Life Extension Foundation, the world's largest cryonics organization. The cryonics movement had been launched in 1962 by Robert Ettinger's book, The Prospect of Immortality. In the 1960s, Saul Kent had been a co-founder of the Cryonics Society of New York. Alcor gained national prominence when baseball star Ted Williams was cryonically preserved by Alcor in 2002 and a family dispute arose as to whether Williams had really wanted to be cryopreserved.
Regulatory and legal struggles between the Food and Drug Administration (FDA) and the Life Extension Foundation included seizure of merchandise and court action. In 1991, Saul Kent and Bill Faloon, the principals of the Foundation, were jailed. The LEF accused the FDA of perpetrating a "Holocaust" and "seeking gestapo-like power" through its regulation of drugs and marketing claims.[76]
In 2003, Doubleday published "The Immortal Cell: One Scientist's Quest to Solve the Mystery of Human Aging," by Michael D. West. West emphasised the potential role of embryonic stem cells in life extension.[77]
Other modern life extensionists include writer Gennady Stolyarov, who insists that death is "the enemy of us all, to be fought with medicine, science, and technology";[78]transhumanist philosopher Zoltan Istvan, who proposes that the "transhumanist must safeguard one's own existence above all else";[79] futurist George Dvorsky, who considers aging to be a problem that desperately needs to be solved;[80] and recording artist Steve Aoki, who has been called "one of the most prolific campaigners for life extension".[81]
In 1991, the American Academy of Anti-Aging Medicine (A4M) was formed as a non-profit organization to create what it considered an anti-aging medical specialty distinct from geriatrics, and to hold trade shows for physicians interested in anti-aging medicine. The A4M trains doctors in anti-aging medicine and publicly promotes the field of anti-aging research. It has about 26,000 members, of whom about 97% are doctors and scientists.[82] The American Board of Medical Specialties recognizes neither anti-aging medicine nor the A4M's professional standing.[83]
In 2003, Aubrey de Grey and David Gobel formed the Methuselah Foundation, which gives financial grants to anti-aging research projects. In 2009, de Grey and several others founded the SENS Research Foundation, a California-based scientific research organization which conducts research into aging and funds other anti-aging research projects at various universities.[84] In 2013, Google announced Calico, a new company based in San Francisco that will harness new technologies to increase scientific understanding of the biology of aging.[85] It is led by Arthur D. Levinson,[86] and its research team includes scientists such as Hal V. Barron, David Botstein, and Cynthia Kenyon. In 2014, biologist Craig Venter founded Human Longevity Inc., a company dedicated to scientific research to end aging through genomics and cell therapy. They received funding with the goal of compiling a comprehensive human genotype, microbiome, and phenotype database.[87]
Aside from private initiatives, aging research is being conducted in university laboratories, and includes universities such as Harvard and UCLA. University researchers have made a number of breakthroughs in extending the lives of mice and insects by reversing certain aspects of aging.[88][89][90][91]
Though many scientists state[92] that life extension and radical life extension are possible, there are still no international or national programs focused on radical life extension. There are political forces staying for and against life extension. By 2012, in Russia, the United States, Israel, and the Netherlands, the Longevity political parties started. They aimed to provide political support to radical life extension research and technologies, and ensure the fastest possible and at the same time soft transition of society to the next step life without aging and with radical life extension, and to provide access to such technologies to most currently living people.[93]
Leon Kass (chairman of the US President's Council on Bioethics from 2001 to 2005) has questioned whether potential exacerbation of overpopulation problems would make life extension unethical.[94] He states his opposition to life extension with the words:
"simply to covet a prolonged life span for ourselves is both a sign and a cause of our failure to open ourselves to procreation and to any higher purpose ... [The] desire to prolong youthfulness is not only a childish desire to eat one's life and keep it; it is also an expression of a childish and narcissistic wish incompatible with devotion to posterity."[95]
John Harris, former editor-in-chief of the Journal of Medical Ethics, argues that as long as life is worth living, according to the person himself, we have a powerful moral imperative to save the life and thus to develop and offer life extension therapies to those who want them.[96]
Transhumanist philosopher Nick Bostrom has argued that any technological advances in life extension must be equitably distributed and not restricted to a privileged few.[97] In an extended metaphor entitled "The Fable of the Dragon-Tyrant", Bostrom envisions death as a monstrous dragon who demands human sacrifices. In the fable, after a lengthy debate between those who believe the dragon is a fact of life and those who believe the dragon can and should be destroyed, the dragon is finally killed. Bostrom argues that political inaction allowed many preventable human deaths to occur.[98]
Life extension is a controversial topic due to fear of overpopulation and possible effects on society.[99] Biogerontologist Aubrey De Grey counters the overpopulation critique by pointing out that the therapy could postpone or eliminate menopause, allowing women to space out their pregnancies over more years and thus decreasing the yearly population growth rate.[100] Moreover, the philosopher and futurist Max More argues that, given the fact the worldwide population growth rate is slowing down and is projected to eventually stabilize and begin falling, superlongevity would be unlikely to contribute to overpopulation.[99]
A Spring 2013 Pew Research poll in the United States found that 38% of Americans would want life extension treatments, and 56% would reject it. However, it also found that 68% believed most people would want it and that only 4% consider an "ideal lifespan" to be more than 120 years. The median "ideal lifespan" was 91 years of age and the majority of the public (63%) viewed medical advances aimed at prolonging life as generally good. 41% of Americans believed that radical life extension (RLE) would be good for society, while 51% said they believed it would be bad for society.[101] One possibility for why 56% of Americans claim they would reject life extension treatments may be due to the cultural perception that living longer would result in a longer period of decrepitude, and that the elderly in our current society are unhealthy.[102]
Religious people are no more likely to oppose life extension than the unaffiliated,[101] though some variation exists between religious denominations.
Most mainstream medical organizations and practitioners do not consider aging to be a disease. David Sinclair says: "Idon't see aging as a disease, but as a collection of quite predictable diseases caused by the deterioration of the body".[103] The two main arguments used are that aging is both inevitable and universal while diseases are not.[104] However, not everyone agrees. Harry R. Moody, Director of Academic Affairs for AARP, notes that what is normal and what is disease strongly depends on a historical context.[105] David Gems, Assistant Director of the Institute of Healthy Ageing, strongly argues that aging should be viewed as a disease.[106] In response to the universality of aging, David Gems notes that it is as misleading as arguing that Basenji are not dogs because they do not bark.[107] Because of the universality of aging he calls it a 'special sort of disease'. Robert M. Perlman, coined the terms aging syndrome and disease complex in 1954 to describe aging.[108]
The discussion whether aging should be viewed as a disease or not has important implications. It would stimulate pharmaceutical companies to develop life extension therapies and in the United States of America, it would also increase the regulation of the anti-aging market by the FDA. Anti-aging now falls under the regulations for cosmetic medicine which are less tight than those for drugs.[107][109]
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The Abolition of Work – Wikipedia, the free encyclopedia
Posted: at 3:36 am
"The Abolition of Work" is an essay written by Bob Black in 1985. It was part of Black's first book, an anthology of essays entitled The Abolition of Work and Other Essays published by Loompanics Unlimited.[1] It is an exposition of Black's "type 3 anarchism" a blend of post-Situationist theory and individualist anarchism focusing on a critique of the work ethic.[2] Black draws upon certain ideas of Marshall Sahlins, Richard Borshay Lee, Charles Fourier, William Morris, and Paul Goodman.
Although "The Abolition of Work" has most often been reprinted by anarchist publishers and Black is well known as an anarchist, the essay's argument is not explicitly anarchist. Black argues that the abolition of work is as important as the abolition of the state. The essay, which is based on a 1981 speech at the Gorilla Grotto in San Francisco, is informal and without academic references, but Black mentions some sources such as the utopian socialist Charles Fourier, the unconventional Marxists Paul Lafargue and William Morris, anarchists such as Peter Kropotkin and Paul Goodman, and anthropologists such as Marshall Sahlins and Richard Borshay Lee.
In the essay Black argues for the abolition of the producer- and consumer-based society, where, Black contends, all of life is devoted to the production and consumption of commodities. Attacking Marxist state socialism as much as Liberal capitalism, Black argues that the only way for humans to be free is to reclaim their time from jobs and employment, instead turning necessary subsistence tasks into free play done voluntarily an approach referred to as "ludic". The essay argues that "no-one should ever work", because work - defined as compulsory productive activity enforced by economic or political means is the source of most of the misery in the world. Black denounces work for its compulsion, and for the forms it takes as subordination to a boss, as a "job" which turns a potentially enjoyable task into a meaningless chore, for the degradation imposed by systems of work-discipline, and for the large number of work-related deaths and injuries which Black characterizes as homicide.
He views the subordination enacted in workplaces as "a mockery of freedom", and denounces as hypocrites the various theorists who support freedom while supporting work. Subordination in work, Black alleges, makes people stupid and creates fear of freedom. Because of work, people become accustomed to rigidity and regularity, and do not have the time for friendship or meaningful activity. Many workers, he contends, are dissatisfied with work (as evidenced by absenteeism, goldbricking, embezzlement and sabotage), so that what he says should be uncontroversial; however, it is controversial only because people are too close to the work-system to see its flaws.
Play, in contrast, is not necessarily rule-governed, and, more important, it is performed voluntarily, in complete freedom, for the satisfaction of engaging in the activity itself. But since intrinsically satisfying activity is not necessarily unproductive, "productive play" is possible, and, if generalized, might give rise to a gift economy. Black points out that hunter-gatherer societies are typified by play (in the sense of "productive play"), a view he backs up with the work of anthropologist Marshall Sahlins in his essay "The Original Affluent Society," reprinted in his book "Stone Age Economics" (1971). Black has reiterated this interpretation of the ethnographic record, this time with citations and references, in "Primitive Affluence," reprinted in his book "Friendly Fire" (Autonomedia 1994), and in "Nightmares of Reason" (a critique of Murray Bookchin posted at TheAnarchistLibrary.org).
Black responds to the criticism (argued, for instance, by libertarian David Ramsey-Steele) that "work," if not simply effort or energy, is necessary to get important but unpleasant tasks done, by contending that much work now currently done is unnecessary, because it only serves the purposes of social control and economic exploitation. Black has responded (in "Smokestack Lightning," reprinted in "Friendly Fire") that of all,[clarification needed] most important tasks can be rendered ludic, or "salvaged" by being turned into game-like and craft-like activities, and secondly that the vast majority of work does not need doing at all. The latter tasks are unnecessary because they only serve functions of commerce and social control that exist only to maintain the work-system as a whole. As for what is left, he advocates Charles Fourier's approach of arranging activities so that people will want to do them. He is also sceptical but open-minded about the possibility of eliminating work through labor-saving technologies, which, in his opinion, have so far never reduced work, and often deskilled and debased workers. As he sees it, the political left has, for the most part, failed to acknowledge as revolutionary the critique of work, limiting itself to the critique of wage-labor. The left, he contends, by glorifying the dignity of labor, has endorsed work itself, and also the work ethic.
Black has often criticized leftism, especially Marxism, but he does not consider anarchism, which he espouses, as always advocating an understanding of work which is consistent with his critique of work. Black looks favorably, if critically, on a text such as "The Right to Be Greedy", by the Situationist-influenced collective For Ourselves (he wrote a Preface for the Loompanics Unlimited reprint edition), which attempts to synthesize the post-moral individualism of Max Stirner ("The Ego and Its Own") with what appears to be an egalitarian anarcho-communism. What has been called "zero-work" remains controversial on the left and among anarchists.
"The Abolition of Work" has been reprinted, as the first essay of "Instead of Work," published by LBC Books in 2015. Eight more essays follow, including an otherwise unpublished, lengthy essay, "Afterthoughts on the Abolition of Work." The introduction is by Bruce Sterling.
"The Abolition of Work" was a significant influence on futurist and design critic Bruce Sterling, who at the time was a leading cyberpunk science fiction author and called it "one of the seminal underground documents of the 1980s".[3] The essay's critique of work formed the basis for the antilabour faction in Sterling's celebrated 1988 novel Islands in the Net.[3] In the September/October 1995 issue of Mother Jones, Maya Sinha praised the essay's provocative contention, paying particular note to Black's observation that much of what is termed "free time" is consumed by efforts related to facilitating or recovering from work itself.[4] "The Abolition of Work" has been widely reprinted. It has been translated into French, German, Dutch, Spanish, Portuguese (both continental Portuguese and Luso-Brazilian), Swedish, Russian, Serbo-Croatian, Slovenian, and probably other languages.
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The Abolition of Work & Other Essays by Bob Black …
Posted: at 3:36 am
Aside from the title essay, which is indisputably awesome and important and I'm sure his most enduring work, I can only adequately represent Black in his own words:
"Those on the receiving end of coercion don't quibble over their coercers' credentials. If you can't pay or don't want to, you don't much care if your deprivation is called larceny or taxation or restitution or rent."
"If you like to control your own time, you distinguish employment from enslavement only in degree and duration."
"Terror
"Those on the receiving end of coercion don't quibble over their coercers' credentials. If you can't pay or don't want to, you don't much care if your deprivation is called larceny or taxation or restitution or rent."
"If you like to control your own time, you distinguish employment from enslavement only in degree and duration."
"Terrorism is not so much a matter of mayhem and murder as it is of sartorial correctness. Soldiers are terrorists who were careful to dress for success."
"BLOOD BANK? Is there any other kind?" "THE BORN AGAIN? Twice too often." "CIVILIZATION? The biosphere's skin disease." "CLASS WAR? The war to end all wars." "DISEASE? Very dangerous: a leading cause of doctors." "FEMINISM? Equality with men: a paltry ambition." "FREE TIME? Work the boss doesn't pay you for." "FULL EMPLOYMENT? A threat, not a promise." "RELIGION? Deifying your defects." "UTOPIA? Nostalgia for the future."
As always with Black, there is a bit of content in this anthology which I don't really care much about, but it is insignificant overall.
I think it is safe to say that Bob Black is as close to channeling Tyler Durden as any living person can claim to be, except he's funnier and more logical--maybe he was Palaniuk's inspiration.
Read this book online at http://www.inspiracy.com/black/
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Wage slavery – Hermes Press
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Wage Slavery
Wage slavery is a condition in which a person is legally de jure (based on law) voluntarily employed but de facto (in fact) a slave. It describes a condition where a person is compelled to work in return for payment of a wage in order to subsist. Wage slavery is the condition where a person must sell his or her labor-power, submitting to the authority of an employer, in order to merely survive. Different sources have different ideas about what practical conditions qualify a worker as a wage slave.
Wage slavery in capitalist society
Wage slavery as a concept is a criticism of capitalism, defined as a condition when a capitalist minority of the population controls all of the necessary non-human components of production capital and land that other people (workers) use to produce goods. This sort of criticism is generally associated with socialist criticisms of capitalism, but is also expressed by the branch of liberalism represented by Thomas Jefferson, Henry George, Silvio Gesell, and Thomas Paine, as well as the Distributist school of thought within the Roman Catholic Church. Criticism of capitalism on these grounds is connected with the belief that one should have freedom to work without a boss or obligation.
The use of the term "wage slavery" is also a rhetorical device to draw parallels between modern work and the historical institution of slavery, specifically to chattel slavery wherein one person owns another person as property. The concept of wage slavery suggests that even where the conditions of chattel slavery do not apply, wage earners may live in conditions which for all practical purposes are identical with the conditions of those under chattel slavery.
To Marx, wage slavery was a class condition, not an individual situation. This class situation rested on:
Critics of capitalism may view the working class as slaves if employers have unrestricted power to fire individual workers. This is especially true if they can blacklist them from other employment (such blacklisting of suspected communists was instituted by employers during the McCarthy Era in the United States in Hollywood and other sectors). The "at will" employment arrangement means that a worker may be fired (or quit) for any reason. If a worker fears losing his job more than the employer fears losing a particular worker, then the employer can govern the personal life of the worker. For example, a worker may be fired based on his sexual orientation, unless protected by an enforceable anti-discrimination law. In an unrestrained form, this power even extends to basic civil liberties, such as the right to worship freely or to express political opinions. (In the United States, employees have no legal right to express political opinions while on the job.) This power could also undermine the right to vote; fear of this factor was a significant motivator for instituting the secret ballot.
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Personal Empowerment Solutions.com | All about Personal …
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The human mind is complex it perceives things differently according to our beliefs and thought patterns. This unique part of our body gives us the insights and mental prowess to go through life by utilizing our own abilities to survive and adapt. But if you want to live life to the fullest then you better let your creative juices flow to come up with great ideas for self-improvement in both your personal life and career. Everyone has the capacity to be creative, as long as they dont put a limit to their capability to think and to accept new ideas from the outside. But there are certain hindrances that stop the flow of creative juices on our brain and here are some ideas on how to burst the dam and let the creative you show itself to the world. Get Rid Of Your Stress Stress is one of the hindrances in letting your creative juices flow out of you. In most cases, our problems, fears, inhibitions, physical exhaustion, or even our emotions can become a hurdle that stops our mind from thinking anything beside the problem. Stress management can help get rid of this problem and let your mind relax to boost your creativity. It also helps you focus your eyes on an object that gives you comfort or that can help you relax. You might also want to indulge in your favorite activities to help you get rid of negative thoughts that stop your brain from being creative. Expand Your Repertoire Using your own stock knowledge may not be enough to guarantee a fresh flow of creative juices to run through your head. If you want to get some good ideas then you better get out of your hiding-hole and look at your surroundings to get some good
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This was sent to me by a dear friend. I thought it was interesting enough to share with you. Best Regards Selva A theology professor was teaching about Anger; He asked his students, Why do we shout in anger? Why do people shout at each other when they are upset? The students thought for a while. One of them said, because we lose our calm, we shout for that. But why shout when the other person is just next to you? asked the professor. Isnt it possible to speak to him or her with a soft voice? Why do you shout at a person when you are angry? The students gave some other answers but none satisfied the professor. Finally he explained, When two people are angry at each other, their hearts psychologically distance themselves. To cover the distance, they must shout to be able to hear each other. The angrier they are, the stronger they will shout to hear each other through that great distance. Then the professor asked, What happens when two people fall in love? They dont shout at each other but talk softly, why? Because their hearts are psychologically very close. The distance between them is very small. The professor continued, When they love each other even more, what happens? They do not speak, only whisper and they even get even closer to each other in their love. Finally they even need not whisper, they only look at each other and thats all. So next time you shout to a loved one, know that you are creating distance between your heart and that persons heart.
You may be surprised how some individuals act on certain occasions. Your integrity and response largely depend on your character and how it was honed for years. The decisions and choices you make are triggered by your background and your own created values and virtues. The way you were raised and your experiences will lead to how you relate with other people and the world as a whole. Here are some ways to build good character. 1. Define Character First of all, you have to understand the meaning of character. It is the total of traits and qualities that will define a certain individual or group of people. It describes the ethical and moral strength of the individual, as well as attributes and abilities that will ultimately correspond to their life choices. Character defines the person and his or her actions, with the possibility of these being positive on how to become a better you. Character is closely related to integrity, which is defined as consistent adherence to strict moral or ethical code. People who have integrity can be defined as complete, unimpaired and sound. Integrity, as a whole, can be defined as performing the right things for the right reasons, regardless of the conditions and circumstances. 2. On Values If you want to build good character, you have to select as set of principles and rules that you will abide by for the rest of your life. The actions you take to follow these guidelines will ultimately lead to a happy and contented life, which in turn, will reflect your positivity and support toward creating a better world and environment for everyone. You can effectively follow the ethics of a certain group or religion. You can also develop your own ideals, based on your beliefs, experiences and personal opinions.
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The Problem with Seasteading | Bottom-up
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I first wrote about seasteading two years ago, shortly after the Seasteading Institute launched. The brainchild of Patri Friedman (grandson of Milton) and others, seasteading is a program for political reform based on a proliferation of self-governing ocean colonies. As I described it in 2008:
A key advantage of seasteads is what Friedman calls dynamic geography, the fact that any given seasteading unit is free to join or leave larger units within seasteading communities. Seasteading platforms would likely band together to provide common services like police protection, but with the key difference that any platform that was dissatisfied with the value it was receiving from such jurisdictions could leave them at any time. [Friedman] argues that this would move power downward, giving smaller units within society greater leverage to ensure the interests of their members are being served.
Seasteading is based on a delightfully bottom-up argument: that the problem with government is the lack of choice. If I dont like my job, my apartment, or my grocery store, I can easily pick up and go somewhere else. The threat of exit induces employers, landlords, and store owners, and the like to treat us well without a lot of top-down oversight. In contrast, switching governments is hard, so governments treat us poorly. Seasteaders aim to change that.
The pragmatic incrementalism of seasteading is also appealing. Friedman doesnt have to foment a revolution, or even win an election, to give seasteading a try. If he can just a few hundred people of the merits of his ideas, they can go try it without needing assistance or support from the rest of us. If the experiment fails, the cost is relatively small.
Yet seasteading is a deeply flawed project. In particular, the theory of dynamic geography is based on a fundamental misunderstanding of the relationships among mobility, wealth creation, and government power. In a real-world seasteading community, powerful economic forces would cripple dynamic geography and leave seasteaders no freer than the rest of us.
To see the problem, imagine if someone developed the technology to transform my apartment building in Manhattan into a floating platform. Its owners could, at any time, float us out into the Hudson river and move to another state or country. Would they do it? Obviously not. They have hundreds of tenants who are paying good money to live in Manhattan. Wed be furious if we woke up one morning and found ourselves off the coast of South Carolina. Things get more, not less, difficult at larger scales. Imagine if Long Island (which includes the New York boroughs of Queens and Brooklyn and a lot of suburbs) were a huge ocean-going vessel. The residents of Long Island would overwhelmingly oppose moving; most of them have jobs, friends, familiy, churches, favorite restaurants, and other connections to the rest of the New York metro area. The value of being adjacent to Manhattan swamps whatever benefits there might be to being part of a state with lower taxes or better regulations.
Successful cities need a variety of infrastructureroads, electricity, network connectivity, water and sewer lines, and so forth. At small scales you could probably design this infrastructure to be completely modular. But that approach doesnt scale; at some point you need expensive fixed infrastructuremulti-lane highways, bridges, water mains, subway lines, power plantsthat only make economic sense if built on a geographically stable foundation. Such infrastructure wouldnt be feasible in a dynamic city, and without such infrastructure its hard to imagine a city of even modest size being viable.
I think the seasteaders response to this is that the advantages of increased liberty would be so large that people would be willing to deal with the inconveniences necessary to preserve dynamic geography. But heres the thing: The question of whether the advantages of freedom (in the leave me alone sense) outweigh the benefits of living in large urban areas is not a theoretical one. If all you care about is avoiding the long arm of the law, thats actually pretty easy to do. Buy a cabin in the woods in Wyoming and the government will pretty much leave you alone. Pick a job that allows you to deal in cash and you can probably get away without filing a tax return. In reality, hardly anyone does this. To the contrary, people have been leaving rural areas for high-tax, high-regulation cities for decades.
Almost no ones goal in life is to maximize their liberty in this abstract sense. Rather, liberty is valuable because it enables us to achieve other goals, like raising a family, having a successful career, making friends, and so forth. To achieve those kinds of goals, you pretty much have to live near other people, conform to social norms, and make long-term investments. And people who live close together for long periods of time need a system of mechanisms for resolving disputes, which is to say they need a government.
The power of governments rests not on the immobility of real estate, but from the fact that people want to form durable relationships with other people. The residents of a seastead city would be no more enthusiastic about dynamic geopgrahy than the residents of Brooklyn. Which means that the government of the city would have the same kind of power Mayor Bloomberg has. Indeed, it would likely have more power, because the seastead city wouldnt have New Jersey a few hundred yards away ready to take disaffected residents.
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Technology – Wikipedia, the free encyclopedia
Posted: at 3:35 am
This article is about the use and knowledge of techniques and processes for producing goods and services. For other uses, see Technology (disambiguation).
Technology ("science of craft", from Greek , techne, "art, skill, cunning of hand"; and -, -logia[3]) is the collection of techniques, skills, methods and processes used in the production of goods or services or in the accomplishment of objectives, such as scientific investigation. Technology can be the knowledge of techniques, processes, etc. or it can be embedded in machines, computers, devices and factories, which can be operated by individuals without detailed knowledge of the workings of such things.
The human species' use of technology began with the conversion of natural resources into simple tools. The prehistoric discovery of how to control fire and the later Neolithic Revolution increased the available sources of food and the invention of the wheel helped humans to travel in and control their environment. Developments in historic times, including the printing press, the telephone, and the Internet, have lessened physical barriers to communication and allowed humans to interact freely on a global scale. The steady progress of military technology has brought weapons of ever-increasing destructive power, from clubs to nuclear weapons.
Technology has many effects. It has helped develop more advanced economies (including today's global economy) and has allowed the rise of a leisure class. Many technological processes produce unwanted by-products, known as pollution, and deplete natural resources, to the detriment of Earth's environment. Various implementations of technology influence the values of a society and new technology often raises new ethical questions. Examples include the rise of the notion of efficiency in terms of human productivity, a term originally applied only to machines, and the challenge of traditional norms.
Philosophical debates have arisen over the use of technology, with disagreements over whether technology improves the human condition or worsens it. Neo-Luddism, anarcho-primitivism, and similar reactionary movements criticise the pervasiveness of technology in the modern world, arguing that it harms the environment and alienates people; proponents of ideologies such as transhumanism and techno-progressivism view continued technological progress as beneficial to society and the human condition.
Until recently, it was believed that the development of technology was restricted only to human beings, but 21st century scientific studies indicate that other primates and certain dolphin communities have developed simple tools and passed their knowledge to other generations.
The use of the term "technology" has changed significantly over the last 200 years. Before the 20th century, the term was uncommon in English, and usually referred to the description or study of the useful arts.[4] The term was often connected to technical education, as in the Massachusetts Institute of Technology (chartered in 1861).[5]
The term "technology" rose to prominence in the 20th century in connection with the Second Industrial Revolution. The term's meanings changed in the early 20th century when American social scientists, beginning with Thorstein Veblen, translated ideas from the German concept of Technik into "technology". In German and other European languages, a distinction exists between technik and technologie that is absent in English, which usually translates both terms as "technology". By the 1930s, "technology" referred not only to the study of the industrial arts but to the industrial arts themselves.[6]
In 1937, the American sociologist Read Bain wrote that "technology includes all tools, machines, utensils, weapons, instruments, housing, clothing, communicating and transporting devices and the skills by which we produce and use them."[7] Bain's definition remains common among scholars today, especially social scientists. But equally prominent is the definition of technology as applied science, especially among scientists and engineers, although most social scientists who study technology reject this definition.[8] More recently, scholars have borrowed from European philosophers of "technique" to extend the meaning of technology to various forms of instrumental reason, as in Foucault's work on technologies of the self (techniques de soi).
Dictionaries and scholars have offered a variety of definitions. The Merriam-Webster Dictionary offers a definition of the term: "the practical application of knowledge especially in a particular area" and "a capability given by the practical application of knowledge".[9]Ursula Franklin, in her 1989 "Real World of Technology" lecture, gave another definition of the concept; it is "practice, the way we do things around here".[10] The term is often used to imply a specific field of technology, or to refer to high technology or just consumer electronics, rather than technology as a whole.[11]Bernard Stiegler, in Technics and Time, 1, defines technology in two ways: as "the pursuit of life by means other than life", and as "organized inorganic matter."[12]
Technology can be most broadly defined as the entities, both material and immaterial, created by the application of mental and physical effort in order to achieve some value. In this usage, technology refers to tools and machines that may be used to solve real-world problems. It is a far-reaching term that may include simple tools, such as a crowbar or wooden spoon, or more complex machines, such as a space station or particle accelerator. Tools and machines need not be material; virtual technology, such as computer software and business methods, fall under this definition of technology.[13]W. Brian Arthur defines technology in a similarly broad way as "a means to fulfill a human purpose".[14]
The word "technology" can also be used to refer to a collection of techniques. In this context, it is the current state of humanity's knowledge of how to combine resources to produce desired products, to solve problems, fulfill needs, or satisfy wants; it includes technical methods, skills, processes, techniques, tools and raw materials. When combined with another term, such as "medical technology" or "space technology", it refers to the state of the respective field's knowledge and tools. "State-of-the-art technology" refers to the high technology available to humanity in any field.
Technology can be viewed as an activity that forms or changes culture.[15] Additionally, technology is the application of math, science, and the arts for the benefit of life as it is known. A modern example is the rise of communication technology, which has lessened barriers to human interaction and, as a result, has helped spawn new subcultures; the rise of cyberculture has, at its basis, the development of the Internet and the computer.[16] Not all technology enhances culture in a creative way; technology can also help facilitate political oppression and war via tools such as guns. As a cultural activity, technology predates both science and engineering, each of which formalize some aspects of technological endeavor.
The distinction between science, engineering and technology is not always clear. Science is the reasoned investigation or study of natural phenomena, aimed at discovering enduring principles among elements of the phenomenal world by employing formal techniques such as the scientific method.[17] Technologies are not usually exclusively products of science, because they have to satisfy requirements such as utility, usability and safety.
Engineering is the goal-oriented process of designing and making tools and systems to exploit natural phenomena for practical human means, often (but not always) using results and techniques from science. The development of technology may draw upon many fields of knowledge, including scientific, engineering, mathematical, linguistic, and historical knowledge, to achieve some practical result.
Technology is often a consequence of science and engineering although technology as a human activity precedes the two fields. For example, science might study the flow of electrons in electrical conductors, by using already-existing tools and knowledge. This new-found knowledge may then be used by engineers to create new tools and machines, such as semiconductors, computers, and other forms of advanced technology. In this sense, scientists and engineers may both be considered technologists; the three fields are often considered as one for the purposes of research and reference.[18]
The exact relations between science and technology in particular have been debated by scientists, historians, and policymakers in the late 20th century, in part because the debate can inform the funding of basic and applied science. In the immediate wake of World War II, for example, in the United States it was widely considered that technology was simply "applied science" and that to fund basic science was to reap technological results in due time. An articulation of this philosophy could be found explicitly in Vannevar Bush's treatise on postwar science policy, ScienceThe Endless Frontier: "New products, new industries, and more jobs require continuous additions to knowledge of the laws of nature... This essential new knowledge can be obtained only through basic scientific research." In the late-1960s, however, this view came under direct attack, leading towards initiatives to fund science for specific tasks (initiatives resisted by the scientific community). The issue remains contentiousthough most analysts resist the model that technology simply is a result of scientific research.[19][20]
The use of tools by early humans was partly a process of discovery and of evolution. Early humans evolved from a species of foraging hominids which were already bipedal,[21] with a brain mass approximately one third of modern humans.[22] Tool use remained relatively unchanged for most of early human history. Approximately 50,000 years ago, the use of tools and complex set of behaviors emerged, believed by many archaeologists to be connected to the emergence of fully modern language.[23]
Hominids started using primitive stone tools millions of years ago. The earliest stone tools were little more than a fractured rock, but approximately 40,000 years ago, pressure flaking provided a way to make much finer work.
The discovery and utilization of fire, a simple energy source with many profound uses, was a turning point in the technological evolution of humankind.[24] The exact date of its discovery is not known; evidence of burnt animal bones at the Cradle of Humankind suggests that the domestication of fire occurred before 1,000,000BC;[25] scholarly consensus indicates that Homo erectus had controlled fire by between 500,000BC and 400,000BC.[26][27] Fire, fueled with wood and charcoal, allowed early humans to cook their food to increase its digestibility, improving its nutrient value and broadening the number of foods that could be eaten.[28]
Other technological advances made during the Paleolithic era were clothing and shelter; the adoption of both technologies cannot be dated exactly, but they were a key to humanity's progress. As the Paleolithic era progressed, dwellings became more sophisticated and more elaborate; as early as 380,000BC, humans were constructing temporary wood huts.[29][30] Clothing, adapted from the fur and hides of hunted animals, helped humanity expand into colder regions; humans began to migrate out of Africa by 200,000BC and into other continents, such as Eurasia.[31]
Man's technological ascent began in earnest in what is known as the Neolithic period ("New stone age"). The invention of polished stone axes was a major advance that allowed forest clearance on a large scale to create farms. Agriculture fed larger populations, and the transition to sedentism allowed simultaneously raising more children, as infants no longer needed to be carried, as nomadic ones must. Additionally, children could contribute labor to the raising of crops more readily than they could to the hunter-gatherer economy.[32][33]
With this increase in population and availability of labor came an increase in labor specialization.[34] What triggered the progression from early Neolithic villages to the first cities, such as Uruk, and the first civilizations, such as Sumer, is not specifically known; however, the emergence of increasingly hierarchical social structures and specialized labor, of trade and war amongst adjacent cultures, and the need for collective action to overcome environmental challenges such as irrigation, are all thought to have played a role.[35]
Continuing improvements led to the furnace and bellows and provided the ability to smelt and forge native metals (naturally occurring in relatively pure form).[36]Gold, copper, silver, and lead, were such early metals. The advantages of copper tools over stone, bone, and wooden tools were quickly apparent to early humans, and native copper was probably used from near the beginning of Neolithic times (about 8000 BC).[37] Native copper does not naturally occur in large amounts, but copper ores are quite common and some of them produce metal easily when burned in wood or charcoal fires. Eventually, the working of metals led to the discovery of alloys such as bronze and brass (about 4000 BC). The first uses of iron alloys such as steel dates to around 1400 BC.
Meanwhile, humans were learning to harness other forms of energy. The earliest known use of wind power is the sailboat.[38] The earliest record of a ship under sail is shown on an Egyptian pot dating back to 3200 BC.[39] From prehistoric times, Egyptians probably used the power of the annual flooding of the Nile to irrigate their lands, gradually learning to regulate much of it through purposely built irrigation channels and 'catch' basins. Similarly, the early peoples of Mesopotamia, the Sumerians, learned to use the Tigris and Euphrates rivers for much the same purposes. But more extensive use of wind and water (and even human) power required another invention.
According to archaeologists, the wheel was invented around 4000 B.C. probably independently and nearly simultaneously in Mesopotamia (in present-day Iraq), the Northern Caucasus (Maykop culture) and Central Europe. Estimates on when this may have occurred range from 5500 to 3000 B.C., with most experts putting it closer to 4000 B.C. The oldest artifacts with drawings that depict wheeled carts date from about 3000 B.C.; however, the wheel may have been in use for millennia before these drawings were made. There is also evidence from the same period for the use of the potter's wheel. More recently, the oldest-known wooden wheel in the world was found in the Ljubljana marshes of Slovenia.[40]
The invention of the wheel revolutionized trade and war. It did not take long to discover that wheeled wagons could be used to carry heavy loads. Fast (rotary) potters' wheels enabled early mass production of pottery. But it was the use of the wheel as a transformer of energy (through water wheels, windmills, and even treadmills) that revolutionized the application of nonhuman power sources.
Innovations continued through the Middle Ages with innovations such as silk, the horse collar and horseshoes in the first few hundred years after the fall of the Roman Empire. Medieval technology saw the use of simple machines (such as the lever, the screw, and the pulley) being combined to form more complicated tools, such as the wheelbarrow, windmills and clocks. The Renaissance brought forth many of these innovations, including the printing press (which facilitated the greater communication of knowledge), and technology became increasingly associated with science, beginning a cycle of mutual advancement. The advancements in technology in this era allowed a more steady supply of food, followed by the wider availability of consumer goods.
Starting in the United Kingdom in the 18th century, the Industrial Revolution was a period of great technological discovery, particularly in the areas of agriculture, manufacturing, mining, metallurgy and transport, driven by the discovery of steam power. Technology took another step in a second industrial revolution with the harnessing of electricity to create such innovations as the electric motor, light bulb and countless others. Scientific advancement and the discovery of new concepts later allowed for powered flight, and advancements in medicine, chemistry, physics and engineering. The rise in technology has led to skyscrapers and broad urban areas whose inhabitants rely on motors to transport them and their daily bread. Communication was also greatly improved with the invention of the telegraph, telephone, radio and television. The late 19th and early 20th centuries saw a revolution in transportation with the invention of the airplane and automobile.
The 20th century brought a host of innovations. In physics, the discovery of nuclear fission has led to both nuclear weapons and nuclear power. Computers were also invented and later miniaturized utilizing transistors and integrated circuits. information technology subsequently led to the creation of the Internet, which ushered in the current Information Age. Humans have also been able to explore space with satellites (later used for telecommunication) and in manned missions going all the way to the moon. In medicine, this era brought innovations such as open-heart surgery and later stem cell therapy along with new medications and treatments.
Complex manufacturing and construction techniques and organizations are needed to make and maintain these new technologies, and entire industries have arisen to support and develop succeeding generations of increasingly more complex tools. Modern technology increasingly relies on training and education their designers, builders, maintainers, and users often require sophisticated general and specific training. Moreover, these technologies have become so complex that entire fields have been created to support them, including engineering, medicine, and computer science, and other fields have been made more complex, such as construction, transportation and architecture.
Generally, technicism is a reliance or confidence in technology as a benefactor of society. Taken to extreme, technicism is the belief that humanity will ultimately be able to control the entirety of existence using technology. In other words, human beings will someday be able to master all problems and possibly even control the future using technology. Some, such as Stephen V. Monsma,[41] connect these ideas to the abdication of religion as a higher moral authority.
Optimistic assumptions are made by proponents of ideologies such as transhumanism and singularitarianism, which view technological development as generally having beneficial effects for the society and the human condition. In these ideologies, technological development is morally good. Some critics see these ideologies as examples of scientism and techno-utopianism and fear the notion of human enhancement and technological singularity which they support. Some have described Karl Marx as a techno-optimist.[42]
On the somewhat skeptical side are certain philosophers like Herbert Marcuse and John Zerzan, who believe that technological societies are inherently flawed. They suggest that the inevitable result of such a society is to become evermore technological at the cost of freedom and psychological health.
Many, such as the Luddites and prominent philosopher Martin Heidegger, hold serious, although not entirely deterministic reservations, about technology (see "The Question Concerning Technology"[43]). According to Heidegger scholars Hubert Dreyfus and Charles Spinosa, "Heidegger does not oppose technology. He hopes to reveal the essence of technology in a way that 'in no way confines us to a stultified compulsion to push on blindly with technology or, what comes to the same thing, to rebel helplessly against it.' Indeed, he promises that 'when we once open ourselves expressly to the essence of technology, we find ourselves unexpectedly taken into a freeing claim.'[44]" What this entails is a more complex relationship to technology than either techno-optimists or techno-pessimists tend to allow.[45]
Some of the most poignant criticisms of technology are found in what are now considered to be dystopian literary classics, for example Aldous Huxley's Brave New World and other writings, Anthony Burgess's A Clockwork Orange, and George Orwell's Nineteen Eighty-Four. And, in Faust by Goethe, Faust's selling his soul to the devil in return for power over the physical world, is also often interpreted as a metaphor for the adoption of industrial technology. More recently, modern works of science fiction, such as those by Philip K. Dick and William Gibson, and films (e.g. Blade Runner, Ghost in the Shell) project highly ambivalent or cautionary attitudes toward technology's impact on human society and identity.
The late cultural critic Neil Postman distinguished tool-using societies from technological societies and, finally, what he called "technopolies," that is, societies that are dominated by the ideology of technological and scientific progress, to the exclusion or harm of other cultural practices, values and world-views.[46]
Darin Barney has written about technology's impact on practices of citizenship and democratic culture, suggesting that technology can be construed as (1) an object of political debate, (2) a means or medium of discussion, and (3) a setting for democratic deliberation and citizenship. As a setting for democratic culture, Barney suggests that technology tends to make ethical questions, including the question of what a good life consists in, nearly impossible, because they already give an answer to the question: a good life is one that includes the use of more and more technology.[47]
Nikolas Kompridis has also written about the dangers of new technology, such as genetic engineering, nanotechnology, synthetic biology and robotics. He warns that these technologies introduce unprecedented new challenges to human beings, including the possibility of the permanent alteration of our biological nature. These concerns are shared by other philosophers, scientists and public intellectuals who have written about similar issues (e.g. Francis Fukuyama, Jrgen Habermas, William Joy, and Michael Sandel).[48]
Another prominent critic of technology is Hubert Dreyfus, who has published books On the Internet and What Computers Still Can't Do.
Another, more infamous anti-technological treatise is Industrial Society and Its Future, written by Theodore Kaczynski (aka The Unabomber) and printed in several major newspapers (and later books) as part of an effort to end his bombing campaign of the techno-industrial infrastructure.
The notion of appropriate technology, however, was developed in the 20th century (e.g., see the work of E. F. Schumacher and of Jacques Ellul) to describe situations where it was not desirable to use very new technologies or those that required access to some centralized infrastructure or parts or skills imported from elsewhere. The eco-village movement emerged in part due to this concern.
This article mainly focusses on American concerns even if it can reasonably be generalized to other Western countries.
The inadequate quantity and quality of American jobs is one of the most fundamental economic challenges we face. [...] What's the linkage between technology and this fundamental problem?
In his article, Jared Bernstein, a Senior Fellow at the Center on Budget and Policy Priorities,[49] questions the widespread idea that automation, and more broadly technological advances have mainly contributed to this growing labor market problem. His thesis appears to be a third way between Optimism and Skepticism. Basically, he stands for a neutral approach of the linkage between technology and American issues concerning unemployment and eroding wages.
He uses two main arguments to defend his point. First of all, because of recent technological advances, an increasing number of workers are losing their jobs. Yet, scientific evidence fails to clearly demonstrate that technology has displaced so many workers that it has created more problems than it has solved. Indeed, automation threatens repetitive jobs but higher-end jobs are still necessary because they complement technology and manual jobs that "requires flexibility judgment and common sense"[50] remain hard to be replaced by machines.Second, studies have not defined clear links between recent technology advances and the wage trends of the last decades.
Therefore, according to Jared Bernstein, instead of focusing on technology and its hypothetical influences on current American increasing unemployment and eroding wages, one needs to worry more about "bad policy that fails to offset the imbalances in demand, trade, income and opportunity."[50]
Thomas P. Hughes pointed out that because technology has been considered as a key way to solve problems, we need to be aware of its complex and varied characters to use it more efficiently.[51] What is the difference between a wheel or a compass and cooking machines such as an oven or a gas stove? Can we consider all of them, only a part of them or none of them as technologies?
Technology is often considered too narrowly: according to Thomas P. Hughes "Technology is a creative process involving human ingenuity.[51] This definition emphasizing on creativity avoids unbounded definition that may mistakenly include cooking technologies. But it also highlights the prominent role of humans and therefore their responsibilities for the use of complex technological systems.
Yet, because technology is everywhere and has dramatically changed landscapes and societies, Hughes argued that engineers, scientists, and managers often have believed that they can use technology to shape the world as they want. They have often supposed that technology is easily controllable and this assumption has to be thoroughly questioned.[51] For instance, Evgeny Morozov particularly challenges two concepts: Internet-centrism and solutionism.[52] Internet-centrism refers to the idea that our society is convinced that the Internet is one of the most stable and coherent forces. Solutionism is the ideology that every social issue can be solved thanks to technology and especially thanks to the internet. In fact, technology intrinsically contains uncertainties and limitations. According to Alexis Madrigal's critique of Morozov's theory, to ignore it will lead to unexpected consequences that could eventually cause more damage than the problems they seek to address.[53]Benjamin Cohen and Gwen Ottinger precisely discussed the multivalent effects of technology.[54]
Therefore, recognition of the limitations of technology and more broadly scientific knowledge is needed especially in cases dealing with environmental justice and health issues. Gwen Ottinger continues this reasoning and argues that the ongoing recognition of the limitations of scientific knowledge goes hand in hand with scientists and engineers new comprehension of their role. Such an approach of technology and science "[require] technical professionals to conceive of their roles in the process differently. [They have to consider themselves as] collaborators in research and problem solving rather than simply providers of information and technical solutions".[55]
Technology is properly defined as any application of science to accomplish a function. The science can be leading edge or well established and the function can have high visibility or be significantly more mundane but it is all technology, and its exploitation is the foundation of all competitive advantage.
Technology-based planning is what was used to build the US industrial giants before WWII (e.g., Dow, DuPont, GM) and it what was used to transform the US into a superpower. It was not economic-based planning.
In 1983 Project Socrates was initiated in the US intelligence community to determine the source of declining US economic and military competitiveness. Project Socrates concluded that technology exploitation is the foundation of all competitive advantage and that declining US competitiveness was from decision-making in the private and public sectors switching from technology exploitation (technology-based planning) to money exploitation (economic-based planning) at the end of World War II.
Project Socrates determined that to rebuild US competitiveness, decision making throughout the US had to readopt technology-based planning. Project Socrates also determined that countries like China and India had continued executing technology-based (while the US took its detour into economic-based) planning, and as a result had considerably advanced the process and were using it to build themselves into superpowers. To rebuild US competitiveness the US decision-makers needed to adopt a form of technology-based planning that was far more advanced than that used by China and India.
Project Socrates determined that technology-based planning makes an evolutionary leap forward every few hundred years and the next evolutionary leap, the Automated Innovation Revolution, was poised to occur. In the Automated Innovation Revolution the process for determining how to acquire and utilize technology for a competitive advantage (which includes R&D) is automated so that it can be executed with unprecedented speed, efficiency and agility.
Project Socrates developed the means for automated innovation so that the US could lead the Automated Innovation Revolution in order to rebuild and maintain the country's economic competitiveness for many generations.[56][57][58]
The use of basic technology is also a feature of other animal species apart from humans. These include primates such as chimpanzees, some dolphin communities,[59][60] and crows.[61][62] Considering a more generic perspective of technology as ethology of active environmental conditioning and control, we can also refer to animal examples such as beavers and their dams, or bees and their honeycombs.
The ability to make and use tools was once considered a defining characteristic of the genus Homo.[63] However, the discovery of tool construction among chimpanzees and related primates has discarded the notion of the use of technology as unique to humans. For example, researchers have observed wild chimpanzees utilising tools for foraging: some of the tools used include leaf sponges, termite fishing probes, pestles and levers.[64]West African chimpanzees also use stone hammers and anvils for cracking nuts,[65] as do capuchin monkeys of Boa Vista, Brazil.[66]
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CATHOLIC ENCYCLOPEDIA: Rationalism – NEW ADVENT
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(Latin, ratio reason , the faculty of the mind which forms the ground of calculation, i.e. discursive reason. See APOLOGETICS; ATHEISM; BIBLE; DEISM; EMPIRICISM; ETHICS; BIBLICAL EXEGESIS; FAITH; MATERIALISM; MIRACLE; REVELATION).
The term is used: (1) in an exact sense, to designate a particular moment in the development of Protestant thought in Germany; (2) in a broader, and more usual, sense to cover the view (in relation to which many schools may be classed as rationalistic) that the human reason, or understanding, is the sole source and final test of all truth. It has further: (3) occasionally been applied to the method of treating revealed truth theologically, by casting it into a reasoned form , and employing philosophical Categories in its elaboration. These three uses of the term will be discussed in the present article.
The German school of theological Rationalism formed a part of the more general movement of the eighteenth-century "Enlightenment". It may be said to owe its immediate origin to the philosophical system of Christian Wolff (1679-1754), which was a modification, with Aristotelean features, of that of Leibniz, especially characterized by its spiritualism , determinism , and dogmatism. This philosophy and its method exerted a profound influence upon contemporaneous German religious thought, providing it with a rationalistic point of view in theology and exegesis. German philosophy in the eighteenth century was, as a whole, tributary to Leibniz, whose "Thodice" was written principally against the Rationalism of Bayle: it was marked by an infiltration of English Deism and French Materialism, to which the Rationalism at present considered had great affinity, and towards which it progressively developed: and it was vulgarized by its union with popular literature . Wolff himself was expelled from his chair at the University of Halle on account of the Rationalistic nature of his teaching, principally owing to the action of Lange (1670-1774; cf. "Causa Dei et reilgionis naturals adversus atheismum", and "Modesta Disputatio", Halle, 1723). Retiring to Marburg, he taught there until 1740, when he was recalled to Halle by Frederick II. Wolff's attempt to demonstrate natural religion rationally was in no sense an attack upon revelation. As a "supranaturalist" he admitted truths above reason, and he attempted to support by reason the supernatural truths contained in Holy Scripture. But his attempt, while it incensed the pietistic school and was readily welcomed by the more liberal and moderate among the orthodox Lutherans, in reality turned out to be strongly in favour of the Naturalism that he wished to condemn. Natural religion, he asserted, is demonstrable; revealed religion is to be found in the Bible alone. But in his method of proof of the authority of Scripture recourse was had to reason , and thus the human mind became, logically, the ultimate arbiter in the case of both. Supranaturalism in theology, which it was Wolff's intention to uphold, proved incompatible with such a philosophical position, and Rationalism took its place. This, however, is to be distinguished from pure Naturalism, to which it led, but with which it never became theoretically identified. Revelation was not denied by the Rationalists; though, as a matter of fact, if not of theory, it was quietly suppressed by the claim, with its ever-increasing application, that reason is the competent judge of all truth. Naturalists, on the other hand, denied the fact of revelation. As with Deism and Materialism, the German Rationalism invaded the department of Biblical exegesis. Here a destructive criticism , very similar to that of the Deists, was levelled against the miracles recorded in, and the authenticity of the Holy Scripture. Nevertheless, the distinction between Rationalism and Naturalism still obtained. The great Biblical critic Semler (1725-91), who is one of the principal representatives of the school, was a strong opponent of the latter; in company with Teller (1734-1804) and others he endeavoured to show that the records of the Bible have no more than a local and temporary character, thus attempting to safeguard the deeper revelation, while sacrificing to the critics its superficial vehicle. He makes the distinction between theology and religion (by which he signifies ethics ).
The distinction made between natural and revealed religion necessitated a closer definition of the latter. For Supernaturalists and Rationalists alike religion was held to be "a way of knowing and worshipping the Deity", but consisting chiefly, for the Rationalists, in the observance of God's law. This identification of religion with morals, which at the time was utilitarian in character (see UTILITARIANISM), led to further developments in the conceptions of the nature of religion, the meaning of revelation , and the value of the Bible as a collection of inspired writings. The earlier orthodox Protestant view of religion as a body of truths published and taught by God to man in revelation was in process of disintegration. In Semler's distinction between religion (ethics) on the one hand and theology on the other, with Herder's similar separation of religion from theological opinions and religious usages, the cause of the Christian religion, as they conceived it, seemed to be put beyond the reach of the shock of criticism, which, by destroying the foundations upon which it claimed to rest, had gone so far to discredit the older form of Lutheranism. Kant's (1724-1804) criticism of the reason, however, formed a turning-point in the development of Rationalism. For a full understanding of his attitude, the reader must be acquainted with the nature of his pietistic upbringing and later scientific and philosophical formation in the Leibniz-Wolff school of thought (see PHILOSOPHY OF KANT). As far as concerns the point that occupies us at present, Kant was a Rationalist. For him religion was coextensive, with natural , though not utilitarian, morals. When he met with the criticisms of Hume and undertook his famous "Kritik", his preoccupation was to safeguard his religious opinions, his rigorous morality , from the danger of criticism. This he did, not by means of the old Rationalism, but by throwing discredit upon metaphysics. The accepted proofs of the existence of God, immortality, and liberty were thus, in his opinion, overthrown, and the well-known set of postulates of the "categoric imperative " put forward in their place. This, obviously, was the end of Rationalism in its earlier form, in which the fundamental truths of religion were set out as demonstrable by reason . But, despite the shifting of the burden of religion from the pure to the practical reason , Kant himself never seems to have reached the view --; to which all his work pointed --; that religion is not mere ethics , "conceiving moral laws as divine commands", no matter how far removed from Utilitarianism --; not an affair of the mind , but of the heart and will ; and that revelation does not reach man by way of an exterior promulgation, but consists in a personal adaptation towards God. This conception was reached gradually with the advance of the theory that man possesses a religious sense, or faculty, distinct from the rational (Fries, 1773-1843; Jacobi, 1743-1819; Herder, 1744-1803; all opposed to the Intellectualism of Kant), and ultimately found expression with Schleiermacher (1768-1834), for whom religion is to be found neither in knowledge nor in action, but in a peculiar attitude of mind which consists in the consciousness of absolute dependence upon God. Here the older distinction between natural and revealed religion disappears. All that can be called religion the consciousness of dependence is at the same time revelational, and all religion is of the same character. There is no special revelation in the older Protestant (the Catholic) sense, but merely this attitude of dependence brought into being in the individual by the teaching of various great personalities who, from time to time, have manifested an extraordinary sense of the religious. Schleiermacher was a contemporary of Fichte, Schelling, and Hegel, whose philosophical speculations had influence, with his own, in ultimately subverting Rationalism as here dealt with. The movement may be said to have ended with him in the opinion of Teller "the greatest theologian that the Protestant Church has had since the period of the Reformation". The majority of modern Protestant theologians accept his views, not, however, to the exclusion of knowledge as a basis of religion.
Parallel with the development of the philosophical and theological views as to the nature of religion and the worth of revelation , which provided it with its critical principles, took place an exegetical evolution. The first phase consisted in replacing the orthodox Protestant doctrine (i.e. that the Sacred Scriptures are the Word of God) by a distinction between the Word of God contained in the Bible and the Bible itself (Tllner, Herder), though the Rationalists still held that the purer source of revelation lies rather in the written than in the traditional word. This distinction led inevitably to the destruction, of the rigid view of inspiration , and prepared the ground for the second phase. The principle of accommodation was now employed to explain the difficulties raised by the Scripture records of miraculous events and demoniacal manifestations (Senf, Vogel), and arbitrary methods of exegesis were also used to the same end (Paulus, Eichhorn). In the third phase Rationalists had reached the point of allowing the possibility of mistakes having been made by Christ and the Apostles, at any rate with regard to non-essential parts of religion. All the devices of exegesis were employed vainly; and, in the end, Rationalists found themselves forced to admit that the authors of the New Testament must have written from a point of view different from that which a modern theologian would adopt (Henke, Wegseheider). This principle, which is sufficiently elastic to admit of usage by nearly every variety of opinion, was admitted by several of the Supernaturalists (Reinhard, Storr ), and is very generally accepted by modern Protestant divines, in the rejection of verbal inspiration . Herder is very clear on the distinction the truly inspired must be discerned from that which is not; and de Wette lays down as the canon of interpretation "the religious perception of the divine operation, or of the Holy Spirit, in the sacred writers as regards their belief and inspiration, but not respecting their faculty of forming ideas. . ." In an extreme form it may be seen employed in such works as Strauss's "Leben Jesu", where the hypothesis of the mythical nature of miracles is developed to a greater extent than by Schleiermacher or de Wette.
Rationalism, in the broader, popular meaning of the term, is used to designate any mode of thought in which human reason holds the place of supreme criterion of truth; in this sense, it is especially applied to such modes of thought as contrasted with faith. Thus Atheism, Materialism, Naturalism, Pantheism, Scepticism, etc., fall under the head of rationalistic systems. As such, the rationalistic tendency has always existed in philosophy, and has generally shown itself powerful in all the critical schools. As has been noted in the preceding paragraph, German Rationalism had strong affinities with English Deism and French Materialism, two historic forms in which the tendency has manifested itself. But with the vulgarization of the ideas contained in the various systems that composed these movements, Rationalism has degenerated. It has become connected in the popular mind with the shallow and misleading philosophy frequently put forward in the name of science, so that a double confusion has arisen, in which;
This Rationalism is now rather a spirit, or attitude, ready to seize upon any arguments, from any source and of any or no value, to urge against the doctrines and practices of faith. Beside this crude and popular form it has taken, for which the publication of cheap reprints and a vigorous propaganda are mainly responsible, there runs the deeper and more thoughtful current of critical-philosophical Rationalism, which either rejects religion and revelation altogether or treats them in much the same manner as did the Germans. Its various manifestations have little in common in method or content, save the general appeal to reason as supreme. No better description of the position can be given than the statements of the objects of the Rationalist Press Association. Among these are: "To stimulate the habits of reflection and inquiry and the free exercise of individual intellect . . . and generally to assert the supremacy of reason as the natural and necessary means to all such knowledge and wisdom as man can achieve". A perusal of the publications of the same will show in what sense this representative body interprets the above statement. It may be said finally, that Rationalism is the direct and logical outcome of the principles of Protestantism; and that the intermediary form , in which assent is given to revealed truth as possessing the imprimatur of reason , is only a phase in the evolution of ideas towards general disbelief. Official condemnations of the various forms of Rationalism, absolute and mitigated, are to be found in the Syllabus of Pius IX.
The term Rationalism is perhaps not usually applied to the theological method of the Catholic Church. All forms of theological statement, however, and pre-eminently the dialectical form of Catholic theology, are rationalistic in the truest sense. Indeed, the claim of such Rationalism as is dealt with above is directly met by the counter claim of the Church: that it is at best but a mutilated and unreasonable Rationalism, not worthy of the name, while that of the Church is rationally complete, and integrated, moreover, with super-rational truth. In this sense Catholic theology presupposes the certain truths of natural reason as the preambula fidei, philosophy (the ancilla theologi) is employed in the defence of revealed truth (see APOLOGETICS), and the content of Divine revelation is treated and systematized in the categories of natural thought. This systematization is carried out both in dogmatic and moral theology. It is a process contemporaneous with the first attempt at a scientific statement of religious truth, comes to perfection of method in the works of such writers as St. Thomas Aquinas and St. Alphonsus, and is consistently employed and developed in the Schools.
HAGENBACH, Kirchengesch. des 18. Jahrhunderts in Vorlesungen ber Wesen u. Gesch. der Reformation in Deutschland etc., V-VI (Leipzig, 1834-43); IDEM (tr. BUCH), Compendium of the History of Doctrines (Edinburgh, 1846); HASE, Kirchengesch. (Leipzig, 1886); HENKE, Rationalismus u. Traditionalismus im 19. Jahrh. (Halle, 1864); HURST, History of Rationalism (New York, 1882); LERMINIER, De l'influence de la philosophie du XVIIIe sicle (Paris, 1833); SAINTES, Hist. critique du rationalisme en Allemagne (Paris, 1841); SCHLEIERMACHER, Der christl. Glaube nach der Grundstzen der evangelischen Kirche (Berlin, 1821-22): SEMLER, Von freier Untersuchung des Kanons (Halle, 1771-75); IDEM, Institutio ad doctrinam christianam liberaliter discendam (Halle, 1774); IDEM, Versuch einer freier theologischen Lehrart (Halle, 1777); STADLIN, Gesch. des Rationalismus u. Supranaturalismus (Gttingen, 1826); THOLUCK, Vorgesch. des Rationalismus (Halle, 1853-62); BENN, History of Rationalism in the Nineteenth Century (London, 1906).
APA citation. Aveling, F. (1911). Rationalism. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/12652a.htm
MLA citation. Aveling, Francis. "Rationalism." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. <http://www.newadvent.org/cathen/12652a.htm>.
Transcription. This article was transcribed for New Advent by Douglas J. Potter. Dedicated to the Sacred Heart of Jesus Christ.
Ecclesiastical approbation. Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
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Ore.Bz – Cryptocurrency Exchange
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Ore.Bz - Cryptocurrency Exchange
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Jiaogulan the Chinese Herb of Immortality | Underground …
Posted: at 3:28 am
The Jiaogulan plant from the far-distant mountains of China that is so powerful that locals call it the herb of immortality. In the Guizhou Province of China, one of the places where jiaogulan (literally, twisting-vine orchid) grows most abundantly, the natives have nicknamed the herb they regularly consume as tea the herb of immortality. They also credit it with their reportedly long life spans.
The list of jiaogulans benefits is impressive and includes its ability to:
Jiaogulan may even help inhibit cancer growth. At its essence, this Chinese herb is an incredible balancing compound. If something (like your cholesterol, for instance) is higher than it should be, it lowers it. And if something is too low, it raises it.
The reason jiaogulan can work in such a range of ways in your body is because its a powerful adaptogen. All adaptogens including garlic, ginkgo biloba, and ginseng are substances that can, once ingested, be adapted by your body in whatever way necessary to restore balance. Only 1 out of every 4,000 plants meets the criteria to be classified as adaptogens, also called biological response modifiers.
The criteria for adaptogens as devised by Russian doctors N.V. Lazarev and I.I. Brekman in the mid-20th century are:
Jiaogulan may actually be the most powerful adaptogen out there.
For example, in studies conducted by Dr. Tsunematsu Takemoto and others over the course of a decade, jiaogulan was found to have 82 saponins (the chemical source of adaptogenesis) compared to 28 found in standard ginseng.
Unlike conventional drugs, adaptogens have no side effects, do nothing to disturb the body, and work only when the body requires.
Jiaogulans adaptogenic properties are especially evident in the way it benefits your brain. Jiaogulan has a biphasic effect on brain functioning, meaning that it can energize or calm the system depending on whats needed.
And while it may seem impossible, jiaogulan is both a weight-loss and a weight-gain aid. Again, its due to the herbs adaptogenic nature. It interacts with your digestive system and corrects any areas of imbalance. If youre overweight, it helps your body process food more efficiently. And if youre underweight, it helps your body absorb the maximum amount of nutrients from everything you consume.
Known officially as Gynostemma pentaphyllum, this hardy climbing vine flourishes even when untended, like some other members of the Cucurbitaceae family that includes cucumbers, gourds, and melons.
In English, the plant has a number of names from the technical Five-Leaf Ginseng and Southern Ginseng to the fantastical, Miracle Grass and Fairy Herb. But whatever you call it, the real mystery is why this amazing plant is not yet found in every household.
The leaves of the plant can be eaten directly, put in a salad, or stored for tea. They have a sweet, fresh taste and are frequently used for alternative sweeteners in Asia.
Adding this adaptogenic, antioxidant supplement to your health regimen is such a simple step you might wonder why you havent done it already.
Jiaogulan is most often consumed as a tea, but you can also get it in extract, pill, and capsule form. Its readily available from many alternative medicine pharmacies, natural foods stores, and online sources.
Because jiaogulan is non-toxic, there is no risk of overdose. A recommended starter dose is 75 225 mg taken 2-3 times a day.
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Jiaogulan the Chinese Herb of Immortality | Underground ...
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