The psychological science of artificial intelligence (AI) can be broadly defined as an emerging field of psychology that examines all AI-related mental and behavioral processes from the perspective of psychology. This field has been growing exponentially in the recent decade. This review synthesizes the existing literature on the psychological science of AI with a goal to provide a comprehensive conceptual framework for planning, conducting, and assessing scientific research in the field. It consists of six parts, starting with an overview of the entire field of the psychological science of artificial intelligence, then synthesizing the literature in each of the four specific areas (i.e., Psychology of designing AI, psychology of using AI, AI for examining psychological processes, and AI for advancing psychological methods), and concluding with an outlook on the field in the future.
Johannes Michalak, Jan Philipp Röer, Kim Zierahn
et al.
The relationship between body and mind plays an important role in many spiritual and religious experiences. Previous studies that looked into embodiment in the psychology of religion have mainly focused on the motoric system or embodied cognition phenomena. Despite interoceptive sensibility (IS) playing an important role in cognition, emotion, and well-being, a systematic investigation of the relationship between religiosity, spirituality, and IS has not yet been conducted. In this preregistered report, we performed such an investigation. We used established measures and collected data from a large sample to guarantee sufficient statistical power. We contrasted groups with different religious backgrounds (Christians n = 271, Buddhists n = 236, and Muslims, n = 229) to explore possible religious differences in the relationship between religiosity, spirituality, and IS. As expected, the results showed that adaptive forms of IS were linked to spirituality. Significant correlations between IS and spirituality were observed across all religious groups. However, contrary to our hypothesis, these associations were strongest among Christians rather than Buddhists. While spirituality showed significant correlations with IS, the correlations between religiosity and IS were mostly non-significant when accounting for the shared variance between spirituality and IS. Our results indicate that IS, as the inner dimension of embodiment, may be a fundamental factor in shaping spiritual experiences across diverse faiths and denominations. The preregistered analysis plan, materials, raw data, and the analysis code are publicly available.
The integration of the history and philosophy of statistics was initiated at least by Hacking (1975) and advanced by Hacking (1990), Mayo (1996), and Zabell (2005), but it has not received sustained follow-up. Yet such integration is more urgent than ever, as the recent success of artificial intelligence has been driven largely by machine learning -- a field historically developed alongside statistics. Today, the boundary between statistics and machine learning is increasingly blurred. What we now need is integration, twice over: of history and philosophy, and of two fields they engage -- statistics and machine learning. I present a case study of a philosophical idea in machine learning (and in formal epistemology) whose root can be traced back to an often under-appreciated insight in Neyman and Pearson's 1936 work (a follow-up to their 1933 classic). This leads to the articulation of an epistemological principle -- largely implicit in, but shared by, the practices of frequentist statistics and machine learning -- which I call achievabilism: the thesis that the correct standard for assessing non-deductive inference methods should not be fixed, but should instead be sensitive to what is achievable in specific problem contexts. Another integration also emerges at the level of methodology, combining two ends of the philosophy of science spectrum: history and philosophy of science on the one hand, and formal epistemology on the other hand.
Se presenta aquí un comentario de las recientes normas del papa Francisco sobre el Sínodo de los Obispos. Episcopalis communio no ha promovido propiamente una refundación, sino más bien una transformación del Sínodo. La cuestión más importante que se plantea ahora es la adecuada coexistencia en una misma institución del principio de colegialidad episcopal con el criterio de la sinodalidad.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
This position paper explores the intricate relationship between social psychology and secure software engineering, underscoring the vital role social psychology plays in the realm of engineering secure software systems. Beyond a mere technical endeavor, this paper contends that understanding and integrating social psychology principles into software processes are imperative for establishing robust and secure software systems. Recent studies in related fields show the importance of understanding the social psychology of other security domains. Finally, we identify critical gaps in software security research and present a set of research questions for incorporating more social psychology into software security research.
Social network analysis can answer research questions such as why or how individuals interact or form relationships and how those relationships impact other outcomes. Despite the breadth of methods available to address psychological research questions, social network analysis is not yet a standard practice in psychological research. To promote the use of social network analysis in psychological research, we present an overview of network methods, situating each method within the context of research studies and questions in psychology.
The topic of humanity and philosophical anthropology have been indispensable in human history, and a true depiction of man's status in the creation is foremost in theistic religions. In the lofty view of Allama Javadi Amoli, the essence of humanity is described as "the theist living being" who is perfected on the foundation of religious doctrines with the possible telos of the arch of human ascention being "the Comprehensive man", a doctrine treated in the literature by such philosophers and mystics as Ibn Arabi and Mulla Sadra who consider the Comprehensive man as the theophony of all Divine attributes of perfection and beauty, and the credit for innovation of the term "Comprehensive man" in the Islamic tradition going to Ibn Arabi.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.Extended abstractIntroductionHuman is combined with a physical body and a divine soul and has a special reflection on himself in the world of creation. And in terms of special talents such as intellect, will, lust, and evolution, he has been placed in the prostrate position of the divine angels. He can become the de facto vicegerency of God in the world to the extent of following and developing the power of reason and the special application of free will and obedience to God's commands. This privilege and position is specific to humans in a kind of way.Regarding this truth and prominence of human, there are conflicting opinions among thinkers, especially about the position of the divine vicegerency of man; Because, recognizing and recognizing the existence called "Human" throughout history among thinkers, especially philosophers and mystics, has been a concern that cannot be hidden and overlooked, and it is also discussed in most schools of thought that how far is the ultimate ascension and ascension of human. A Comprehensive man being with characteristics such as governorship, perfection, and vicegerency is a clear and outstanding example of God's vicegerency, and the last degree of the ascension of existing perfection shines a possibility, and it is the ideal point of discussion of some thinkers such as Ibn Arabi and the developers of his thought; The originator of such a term is described in the Islamic literature of Ibn Arabi.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.In the mystical literature of Mulla Sadra and Imam Khomeini, the Comprehensive man being has been explored and revised. Allamah Javadi Amoli, with his new approach to human and his unprecedented approach to its definition, succeeds in removing human from the circle of the old definition (reasoning animal) and in the light of high Quranic, exegetical and philosophical knowledge, he clings to man with a new approach to man " the theist living being " introduces; Especially, in his philosophical and interpretative literature, he has an expanded view on the connection between man and the perfect man, and he considers the perfect man to be associated with the divine vicegerency, to introduce the place of the world empty of the perfect man as equal to the end of the world's life, that is the perfect man is definitely the actual and actual vicegerent of God, but every vicegerent’s is not perfect human.MethodThe current research is descriptive-analytical typical and the method of collecting information is in the form of a library, and its cumulation information in is such as books, both printed and electronic, and articles and treatises, and its purpose is to reread Allamah Javadi Amoli's thought about the perfect human being and its necessity with the vicegerency is divine and explain who the perfect man is and how to achieve this position, On the one side, and on the other abutment what is the connection and disconnection between the perfect man and the divine-actual vicegerent, what is the scope and extent of the vicegerency? Who are they, and how far is the territory of the vicegerency?FindingsIn this essay, these questions have been answered. In the end, it has reached such results and conclusions that the truth of the vicegerent is the appearance of the successor in the vicegerent in the qualities of perfection as much as possible, and the example of the atom and perfection of the vicegerent is the perfect human being, because the purpose and ideal of the creation of the world is the perfect human being. Because, creation without a perfect human being is incomplete and null; The perfect human being is the embodiment and manifestation of the atom and the perfection of the perfect and current attributes of vicegerency of him(God). The ability of the position of divine vicegerent includes all human beings in some way is institutionalized in the institution of all mankind, and the release of that power requires an action that is an agent and a excitant, which consists of right knowledge and righteous action. The principle of vicegerent includes all of legal persons, not real.Concusions:In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Religious texts, while describing various ways of knowing God, have put before humans a way with the theme of "Knowledge of God"; For example, it has been narrated from Amir al-Mu'minin (peace be upon him): ``Arifwa Allah bi Allah.... Mulla Sadra has explained and interpreted this narration and to explain this narration, he mentions three interpretations, one of which is based on the annihilation of God and the other based on Tanziyyah and The sanctification of Almighty God and the third interpretation are also based on divine revelations to the heart of the believer. In addition to expressing deep knowledge, the first interpretation is more compatible with the appearance of the narration, unlike the second and third views, which, regardless of whether they are an explanation of this narration, express a correct and accurate content, but they cannot be a suitable explanation and interpretation for this Narration is taken into account.This research aims to analyze and investigate Mulla Sadra's point of view in this field with analytical-descriptive method. What makes addressing this issue important is that; First of all, Mulla Sadra's view is not mentioned in this detail anywhere else, and those who have mentioned his view have only given one of these three views, which the author thinks has been wrongly explained, and secondly, this review examines the place of philosophy in the explanation and interpretation of texts. It makes religion clearer.Extended AbstractIntroductionUndoubtedly, one of the universal and constant concerns of mankind is to know God and His attributes. There are many ways to know God; Including; 1. Innate knowledge of God that is unacquired and semi-conscious within every human being; 2. Narrative theology based on narrative data; 3. Intuitive qstheology that is specific to a certain number of perfected people; 4. Rational theology that is obtained through rational reasoning. Religious texts, while describing various ways of knowing God, have presented a way with the content of "Knowing God by God" before the researchers; For example, Amir al-Mu'minin Ali (peace be upon him) has been quoted as saying: Know Allah by Allah... Now the question is, how is this content interpreted and under which of the four types of knowing God is it placed? This research aims to analyze and investigate Mulla Sadra's point of view in this field with analytical-descriptive method. What makes addressing this issue important is that; First of all, Mulla Sadra's view is not mentioned in this detail anywhere else, and those who have mentioned his view have given only one of these three views; Secondly, the same point of view they have expressed can be analyzed in a different way and according to its other words. And thirdly, this review makes the position of philosophy clearer in the explanation and interpretation of religious texts. FindingsMulla Sadra says in the interpretation of this narration: Almighty God is not perceived by anyone other than himself; Because perception is either acquired or presential; And both of these perceptions about God are impossible; Because perception is general and can be shared with others; And now that, firstly, the truth of existence is neither general term nor particular that has similitudes, and secondly, basically, the reality of existence cannot be realized in the mind; For this reason, knowledge of existential identities is possible only through the presence of that existential identity to the perceiver. On the other hand, the existential matter is only present for itself or its cause; Therefore, God Subhan, who is not the effect of any cause and is the pure existence and necessary existent, cannot be known for anything other than Himself, and the only way to know God Subhan is to know God by God. He offers three interpretations to know God by God; The first interpretation is through annihilation in God (Fana-fi-Allah) and intuition and explicit mysticism, which is exclusive to divine mystics and is not accessible to anyone except truthfuls (Siddiquin). That is, only those can achieve this knowledge that the hereafter has appeared on their essence and have been freed from the bondage of the soul to this material body and naturalization. As long as the identity of the servant remains, it is still under the veil of his egoism and nature. For this reason, it is not possible for him to achieve complete realization and even if he has reached the status of immateriality, he will still not meet and see the complete vision. As long as the identity of the servant remains, it is still trapped under in his egoism and nature. For this reason, it is not possible for him to achieve complete arriving and even if he has reached the status of immateriality, he will still not meet and see the complete vision. But if the servant becomes a mortal from his own nature and the walls of his egoism collapse and he becomes immersed in the truth (reality) and disappears from everything, even himself and his absorption and intuition, in this case the true knowledge of God is achieved for him and he knows God by God. This is the position of the truthfuls (Siddiquin). The second interpretation is based on the divine transcendence and sanctification of the almighty God; Non-truthfuls, in terms of the fact that their identity still remains and they have not reached the state of annihilation in God, even if they have reached the state of immateriality and have found the ability to see God, there are still a bit of egoism and independence in them. For this reason, they only see God from their own perspective; It means that he is connected to the truth to the extent of his ability and he gets an understanding of the truth; For this reason, he still needs to “negation” so that he can see the essence of God free from his own defects and limitations. This is the truth of divine transcendence in the same similitude or the dignity between similitude and divine transcendence. This statement can be a continuation of the first statement, but since Mulla Sadra has written it as Marafahullah-Bellah (knowing God by God), it is considered a separate interpretation. But the third interpretation is based on divine revelations to the believer's heart; It means that the servant reaches the levels where God makes himself known to him. In this interpretation, the knowledge of God is the action of God and divine illumination, and the mystic provides only the ground and equipment for this illumination. In other words, a mystic with heavy scientific and proof work as well as spiritual struggle that he performs reaches the levels that his soul is ready to receive high levels of knowledge and that God Subhan makes himself known to him in an intuitive way. ConclusionThe second and third interpretations, although they carry a lot of knowledge, but due to the considerations in them, they cannot be a suitable interpretation for this narration. But the first interpretation, in addition to expressing deep knowledge, is also more compatible with the appearance of the narrative; Although this statement also needs to be completed; That is, he considers this type of knowledge to be acquired, while the right is that this knowledge is inside every human being, but it is neglected and This neglectoon should only be removed from it.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Psychological trait estimation from external factors such as movement and appearance is a challenging and long-standing problem in psychology, and is principally based on the psychological theory of embodiment. To date, attempts to tackle this problem have utilized private small-scale datasets with intrusive body-attached sensors. Potential applications of an automated system for psychological trait estimation include estimation of occupational fatigue and psychology, and marketing and advertisement. In this work, we propose PsyMo (Psychological traits from Motion), a novel, multi-purpose and multi-modal dataset for exploring psychological cues manifested in walking patterns. We gathered walking sequences from 312 subjects in 7 different walking variations and 6 camera angles. In conjunction with walking sequences, participants filled in 6 psychological questionnaires, totalling 17 psychometric attributes related to personality, self-esteem, fatigue, aggressiveness and mental health. We propose two evaluation protocols for psychological trait estimation. Alongside the estimation of self-reported psychological traits from gait, the dataset can be used as a drop-in replacement to benchmark methods for gait recognition. We anonymize all cues related to the identity of the subjects and publicly release only silhouettes, 2D / 3D human skeletons and 3D SMPL human meshes.
In this paper, it is shown that as people often convert their beliefs into knowledge through many external means, knowledge cannot be considered exclusive in a justified belief where its justification has been achieved internally. If we do not consider these people’s beliefs as knowledge, we will face some problems; not only will we be caught up in pervasive skepticism but we would also be rejecting the reality of most human items of knowledge. Therefore, to acquire our knowledge, we do not need to use internalism as externalism provides us with new facilities. Philosophy of religion may achieve new solutions through this expansion in epistemology. In this paper, four currents in the philosophy of religion that have used epistemological externalism are mentioned. It is also shown that religious epistemology, based on the trusted hearings which follow Greco’s path, provides a reliable way to justify religious beliefs.However, if we have a justification for religious beliefs through reassured hearings, all religions can claim that their followers believe in their own religious beliefs in this way; so they must be justified, and therefore, all religions must acquire true knowledge, and this is nothing but pluralism.But it seems that to explain the diversity of religions, we do not need to resort to religious pluralism. It can be said that beliefs based on trusted hearings do not rely on their confidence only in the religious preachings, but their confidence in the religious preachings that have been transferred correctly and also that the religious preachings which are based on trusted hearings depend on another preaching and each has been assured through its previous preaching. If some kind of mistrust occurs in this chain then the ultimate believer in the reliability of the narrated in this chain or their collection (in Greco’s particular view) cannot turn his belief into knowledge with the necessary justification.But the problem is what the end of the chain is based on. In some religions, a person can believe in the ability to understand many spiritualities and he has attempted to convey his findings to others. It is clear thatat the end of this chain, if it is the personal findings or readings of a person from spirituality, then the difference in spiritual reception among the early leaders can justify the diversity of religions. Therefore, this type of religious epistemology is dependent on the source of narrations.But some religions speak of believing in an existential truth and one of the consequences of believing in his existence will also be to achieve spirituality. They also believe that their early leaders have based their teachings on their confident hearings of that existential truth.In the meantime, Abrahamic religions believe in God as that existential truth. If a religion (such as Islam) can show the correctness of the chain of reassurance that leads to the prophet’s speech from God and also the prophet considers it not as his concept of spirituality but rather he has stated it because it is the same as the word sent by God, he can show the source of his teachings to be God.What we should ultimately be sure about in this type of epistemology is that he has been able to establish a relationship with God and has conveyed God’s words. In this paper, four paths are mentioned to achieve this assurance.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Oryantalizm, Doğu ve Batı arasındaki tarihsel kültürel ilişkiyi araştıran bilimsel disiplin olarak ortaya çıkmış zamanla bu iki kültür arası araştırmalar Doğu hakkında kurgusal bir tasvire dönüşmüştür. Bu hayali kurgunun kaynağı, Kuran’a ve Hz. Peygamber’e (s.) dayandırılmıştır. Bu bağlamda Batı’nın kimliğini Doğu üzerinden kurma teşebbüsü, Doğu’yu tanımadan tanımlama şeklinde yansımıştır. Batı, tanımladığı Doğu’yu televizyon ve sinema vasıtasıyla sunmaktadır. Oryantalist söylemde Hz. Muhammed’in (s.a.v) şehvet düşkünü, şiddet yanlısı, yaratıcı bir düşünür olduğu ifade edilmektedir. Bu durum sinemaya da konu edilmiştir. Hz. Muhammed’in (s.a.v) şahsında tüm Müslümanlar, çirkin davranış ve negatif bir kisve giydirilerek sinemada tasvir edilmektedir. Çalışmada bunun aksini gösteren nadir örneklerden birisi olan Mustafa Akkad'ın yönettiği, 1976 yapımı Çağrı filmi nitel doküman analiz yöntemi kullanılarak ele alınmıştır. Çağrı filminde, İslam’ın emir ve yasaklarının ne olduğu hakkında bilgi verilmiş Hz. Peygamber’in (s.) zevk düşkünü olmayan, adaletli, merhametli, yardımsever gibi özelliklerine vurgu yapılmıştır. Bu bağlamda oryantalist söylemdeki kurgu yerine gerçeğe daha yakın bir İslam ve İslam Peygamberi tasviri yapılmıştır.
Communication. Mass media, Religions. Mythology. Rationalism
Among the arguments for God's existence relied on by Allameh Tabatabai in proving the existence of God are empirical arguments based on the quia proof (burhan inni). Some of the benefits of this argument are:being applicable to the general public who are unable to understand rational arguments or have become difficult for them to return to God-given inborn nature (fitra) due to drowning in material affairs and experiences. This paper deals with this category of Allameh's arguments, which include three types of argument- design proof, temporal originatedness (huduth) proof and motion proof- has examined the subject of the existence of God empirically from his perspective
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Estimating the influence of religion on innovation is challenging because of both complexness and endogeneity. In order to untangle these issues, we use several measures of religiosity, adopt an individual-level approach to innovation and employ the instrumental variables method. We analyse the effect of religiosity on individual attitudes that are either favourable or unfavourable to innovation, presenting an individual's propensity to innovate. We instrument one's religiosity with the average religiosity of people of the same sex, age range, and religious affiliation who live in countries with the same dominant religious denomination. The results strongly suggest that each measure of religiosity has a somewhat negative effect on innovation attitudes. The diagnostic test results and sensitivity analyses support the main findings. We propose three causality channels from religion to innovation: time allocation, the fear of uncertainty, and conventional roles reinforced by religion.
Podczas pierwszej sesji Soboru Watykańskiego II w 1962 roku rozstrzygnięto niewielką liczbą głosów, że nauka o Matce Pana zostanie zamieszczona w konstytucji o Kościele. Basil Christopher Butler (1902 – 1986), opat benedyktyński Anglii był jednym z tych, którzy przygotowali projekt dokumentu mariologicznego. Otrzymał on poparcie episkopatu angielskiego. Ch. Butler wykazał w oparciu o dane biblijne i nade wszystko patrystyczne, że Matkę Chrystusa należy ukazywać w perspektywie historii zbawienia. Jego koncept patrystyczny został oparty na starożytnej figurze nowej Ewy, która stanowi pierwowzór Kościoła. Wskazał wiele pism ojców Kościoła. Zostały one wykorzystane w ósmy rozdziale Lumen gentium. Tymczasem we wstępnych projektach mariologii soborowej były nieliczne odniesienia patrystyczne. Należy zauważyć, że Ch. Butler skorzystał z pism J. H. Newmana. Podobnie jak on przeszedł z anglikanizmu na katolicyzm. Tradycja patrystyczna anglikanizmu XIX i początku XX wieku podawała wystarczająco dużo argumentów teologicznych, aby Bogurodzicy nie izolować z wykładu o Kościele.
Early Christian literature. Fathers of the Church, etc., Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Are some cosmologists trying to return human beings to the centre of the cosmos? In the view of some critics, the so-called "anthropic principle" is a desperate attempt to salvage a scrap of dignity for our species after a few centuries of demotion at the hands of science. It is all things archaic and backwards - teleology, theology, religion, anthropocentrism - trying to sneak back in scientific camouflage. We argue that this is a mistake. The anthropic principle is not mere human arrogance, nor is it religion in disguise. It is a necessary part of the science of the universe.
کلام الهی یکی از مسائل مهم و جنجالبرانگیز در دانش کلام و آغازگر شکلگیری این دانش بوده است. پیرامون این موضوع در بین مسلمانان دو دیدگاه کلی مطرح شده است: متکلمین امامیه و معتزله غالبا کلام الهی را لفظی، حادث و مخلوق میدانند. اشاعره آن را نفسی، قدیم و عین ذات او میداند.در نوشتار حاضر ضمن مروری مختصر بر دو نگرش فوق، به نگاه علامه خفری پرداخته شده است. وی کلام را مشترک لفظی و برای آن دو معنا را ارائه میکند. کلام الهی طبق یک معنا قدیم و بر اساس معنای دیگر حادث است. کلام به معنای «تکلم» قدیم و به معنای «ما به التکلم» حادث و لفظی است.به سه بیان میتوان تکلّم حقیقی الهی را قدیم دانست: با استفاده از رابطه علم و کلام الهی، تکلّم حقیقی بر علم اجمالی ذاتی، منطبق و قدیم خواهد شد. مطابق توجیه دوم، تکلّم نوعی انتقال آگاهی و بالعکس علم هم نوعی تکلّم است، لذا این نظریه از اتّحاد علم و کلام و یکسانی اوصاف آنها دفاع میکند. توجیه سوم تکلم حقیقی را قدرت القای ذات واجب تفسیر میکند و با استفاده از این ارتباط و نظر به قدمت قدرت، تکلم را نیز قدیم میداند.
After the advent of the theory of special relativity, the existence of absolute time in nature was rejected within the society of physics. In recent decades, William Lane Craig has endeavoured to offer an interpretation of the empirical evidence that support the theory of relativity while maintaining the concept of absolute time. His interpretation, however, is based upon supernatural presuppositions due to which it cannot be accepted as a scientific argument. Here, after explaining Craig's view, we attempt to reconstruct his explanation for absolute time using the concept of general substantial motion of nature, well-known in Mulla Sadra's philosophy as the most important approach in Islamic philosophy; thereby, proving general time for the natural world. Although Craig considers some evidence from modern physics in his reasoning for absolute time, in this paper, after pointing to some evidence, it is discussed that the approach used here better bridges the gap that exists between the metaphysics and the physics of the argument.
A new summation method model of the reactor antineutrino energy spectrum is presented. It is updated with the most recent evaluated decay databases and with our Total Absorption Gamma-ray Spectroscopy measurements performed during the last decade. For the first time the spectral measurements from the Daya Bay experiment are compared with the detected antineutrino energy spectrum computed with the updated summation method without any renormalisation. The results exhibit a better agreement than is obtained with the Huber-Mueller model in the 2 to 5 MeV range, the region which dominates the detected flux. An unexpected systematic trend is found that the detected antineutrino flux computed with the summation model decreases with the inclusion of more Pandemonium free data. The detected flux obtained now lies only 1.9% above that detected in the Daya Bay experiment, a value that may be reduced with forthcoming new Pandemonium free data leaving less and less room to the reactor anomaly. Eventually, the new predictions of individual antineutrino spectra for the $^{235}$U, $^{239}$Pu, $^{241}$Pu and $^{238}$U are used to compute the dependence of the reactor antineutrino spectral shape on the fission fractions.
Interculturality is the awareness of cultural diversity in a communication in which all parties intend to communicate effectively with one another. This study considers the potential of the first sila of Pancasila as a healthy interculturality by virtue of its open concept of divinity, namely “cultured divinity”. The finding is that the first sila of Pancasila can be defi ned as an open and active intercultural hermeneutics. The fluidic, accommodative, and open nature of the first sila of Pancasila, makin it possible to values contributed from anywhere, is the advantage of Pancasila that makes it acceptable to anyone living in Indonesia. In the localcontext of Tembilahan, this study captures the interculturality, and retrospectively confirms that the intercultural meeting point constructed in Pancasila has been estabished.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects, Practical Theology
Irina Basieva, Víctor H. Cervantes, Ehtibar N. Dzhafarov
et al.
In quantum physics there are well-known situations when measurements of the same property in different contexts (under different conditions) have the same probability distribution, but cannot be represented by one and the same random variable. Such systems of random variables are called contextual. More generally, true contextuality is observed when different contexts force measurements of the same property (in psychology, responses to the same question) to be more dissimilar random variables than warranted by the difference of their distributions. The difference in distributions is itself a form of context-dependence, but of another nature: it is attributable to direct causal influences exerted by contexts upon the random variables. The Contextuality-by-Default (CbD) theory allows one to separate true contextuality from direct influences in the overall context-dependence. The CbD analysis of numerous previous attempts to demonstrate contextuality in human judgments shows that all context-dependence in them can be accounted for by direct influences, with no true contextuality present. However, contextual systems in human behavior can be found. In this paper we present a series of crowdsourcing experiments that exhibit true contextuality in simple decision making.}{The design of these experiments is an elaboration of one introduced in the "Snow Queen" experiment (Decision 5, 193-204, 2018), where contextuality was for the first time demonstrated unequivocally.