There are various equivalent formulations of the Church-Turing thesis. A common one is that every effective computation can be carried out by a Turing machine. The Church-Turing thesis is often misunderstood, particularly in recent writing in the philosophy of mind.

This paper argues that self-consciousness and associated psychic consciousness emerges as a consequence of a recursive selfdirecting on itself of the cognitive centre in the human brain. The neural mechanisms and circuits underlying self-consciousness appeared and developed during biological evolution as an adaptation that increased the fitness of our social ancestors, chances of their survival, and reproduction. These mechanisms/circuits strengthened the efficiency of individuals in various social relations, enabled separation of 'I' from 'he/she' or 'them' and the formation of firstand (...) higher-order theory of mind, stimulated development of complex, recursive language, facilitated forming temporary coalitions directed to achieve a particular goal, helped to establish social hierarchies, and increased coherence and cooperativity of a social group. The reciprocal reinforcement of the development of the neural network in the brain underlying self-consciousness and of the network of various social relations and aspects was a self-driving process, one of positive feedbacks abundant in anthropogenesis. (shrink)

In list-method directed forgetting, reexposure to forgotten List 1 items has been shown to reduce directed forgetting. proposed that reexposure to a few List 1 items only during a direct test of memory reinstates the entire List 1 episode. In the present experiments, part-list reexposure in the context of indirect as well as direct memory tests reduced directed forgetting. Directed forgetting was reduced when 50% or more of the items were reexposed, and was intact when only 25% were reexposed. Furthermore, (...) part-list reexposure appeared to reinstate only reexposed items-not the entire List 1 episode. (shrink)

Georgians' acquaintance with Islam was with the first Arab raids. From the first Muslim Arab domination, Georgians started to become Muslims with cultural interaction. Islam spread especially in Eastern Georgia during the time of Muslim Arabs, Seljuks and Mongols. The spread of Islam in Western Georgia started with the Ottomans. The Ottoman Empire's contact with Georgia begins with the conquest of Trabzon by Fatih Sultan Mehmed. When the Ottomans contacted the region, the geography of Georgia was divided into small kingdoms. (...) With the conquest of Trabzon, the Georgian border was reached and in 1479, Acaristan, Borcka and Maçahel surroundings joined the Ottoman lands. On the one hand, Sukhumi was captured from the north. Then, continuing to advance in the region, Yavuz Sultan Selim paid tribute to the Kingdom of Güryel and Imeret (Açıkbaş) in 1508 during his governorship of Trabzon. Thus, the Ottoman borders had reached beyond the Black Sea coast into Western Georgia. As a result of the increasing relations around Adjaria, which came under Ottoman rule, Islamization began to spread rapidly among the people. Contrary to what is claimed, the spread of Islam in the region did not spread from the ruling strata to the lower, but from the popular strata to the ruling strata. This process was surprisingly fast. In the process of Islamization, many mosques, masjids and schools were built in Adjara, especially with the help of the people. The foundations operating in the region and the mosques and masjids serving under them show that, contrary to the claims of Russian and Georgian historians, Islamization took place rapidly at the beginning of the 17th century in Adjara. In this process, many mosques, masjids and schools were built in the region. In this research, based on the numerous Hurufat records belonging to Adjara, Batumi, Gönye, Çürüksu and Maçahel, the Islamization process will be evaluated by making a social reading with the data obtained from the religious structures established in the rural settlements of the Adjara geography and their officials. Evaluations were made on the Islamization process in Adjara by making a social reading. (shrink)

Philosophy of history is analyzed here from the point of its epistemological and ontological meaning. The author considers that the ontological point of view makes it possible to conceptualize the history as the unity of its all times - Past, Present and Future. The connection between these three times based on their relation to the concept of Eternity which has been symbolically formed within the mythological, religious and utopian Weltanschauung. The necessity of these relations transforms philosophy of history into a (...) special kind of ontological historical knowledge. The study of history from the prospect of unity is only possible within the historical interpretation of Future as an epoch of bridging the gap between Time and Eternity. Author calls this philosophical concept the Time of Freedom. (shrink)