Chemistry and biochemistry in Germany was notably affected by the dismissal and emigration of Jewish scientists. The expulsion of Jewish scientists aided to significantly reduce the international regard for German science, particularly in biochemistry, physical chemistry, and quantum chemistry, after 1945. In most cases remaining scientists adjusted quickly after 1933 to the new political circumstances, with a few exceptions. A number of them even actively supported the politics of National Socialism. This fact as well as the common stance to forget (...) the 12 years of National Socialist rule complicated the exchange of international scientific knowledge after 1945 and delayed affiliation of the weakened fields of research to the level of international research. (shrink)

En vue d'une approche mystique de l'Apocalypse - qui n'est pas celle d'extases et de visions présumées - il faut tenir compte de la situation d'une expérience liturgique, du langage typique et du symbolisme de l'auteur qui réussit à communiquer ainsi un sens qui s'ajoute au discours conceptuel. On rencontre ainsi dans la première partie du livre le Christ ressuscité. Jean en a une expérience directe: la voix du Christ est «telle une trompette» et Jean se retourne «pour regarder la (...) voix»: l'expression symbolique, à première vue contradictoire, élève au-delà du niveau conceptuel, incitant à un contact face à face avec le Christ ressuscité qui parle, plus intense que celui des apparitions pascales et dans la ligne de la transfiguration. Dans la seconde partie, la «porte ouverte dans le ciel» met en contact avec Dieu «siégeant sur le trône» : l'auteur ne le décrit pas, mais il en inculque une expérience directe quand il affirme que le personnage assis sur le trône correspond, à le regarder, à l'aspect des pierres précieuses . Le Christ comme arnionsurpasse, par la présentation symbolique qui en est faite , le niveau conceptuel en ouvrant l'accès à une expérience directe: on perçoit que l'arnion, en tant que «au milieu du trône et des quatre animaux, au milieu des anciens» , exerce une fonction centrale dans l'histoire du salut; l'expression contradictoire, «un agneau se dressait qui semblait immolé» , inc. (shrink)

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early Modernity (...) till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities. (shrink)

Ingolf U. Dalferth studies the complexity of this procedure in three thought processes which deal with the central concepts in the Christian understanding of malum as privation (a lack of good), as evil-doing and as a lack of faith.

The increasing global demand for energy necessitates devoted attention to the formulation and exploration of mechanisms of thermal heat exchangers to explore and save heat energy. Thus, innovative thermal transport fluids require to boost thermal conductivity and heat flow features to upsurge convection heat rate, and nanofluids have been effectively employed as standard heat transfer fluids. With such intention, herein, we formulated and developed the constitutive flow laws by utilizing the Rossland diffusion approximation and Stephen’s law along with the MHD (...) effect. The mathematical formulation is based on boundary layer theory pioneered by Prandtl. Governing nonlinear partial differential flow equations are changed to ODEs via the implementation of the similarity variables. A well-known computational algorithm BVPh2 has been utilized for the solution of the nonlinear system of ODEs. The consequence of innumerable physical parameters on flow field, thermal distribution, and solutal field, such as magnetic field, Lewis number, velocity parameter, Prandtl number, drag force, Nusselt number, and Sherwood number, is plotted via graphs. Finally, numerical consequences are compared with the homotopic solution as a limiting case, and an exceptional agreement is found. (shrink)

Young children help others in a range of situations, relatively indiscriminate of the characteristics of those they help. Recent results have suggested that young children’s helping behaviour extends even to humanoid robots. However, it has been unclear how characteristics of robots would influence children’s helping behaviour. Considering previous findings suggesting that certain robot features influence adults’ perception of and their behaviour towards robots, the question arises of whether young children’s behaviour and perception would follow the same principles. The current study (...) investigated whether two key characteristics of a humanoid robot (animate autonomy and friendly expressiveness) would affect children’s instrumental helping behaviour and their perception of the robot as an animate being. Eighty-two 3-year-old children participated in one of four experimental conditions manipulating a robot’s ostensible animate autonomy (high/low) and friendly expressiveness (friendly/neutral). Helping was assessed in an out-of-reach task and animacy ratings were assessed in a post-test interview. Results suggested that both children’s helping behaviour, as well as their perception of the robot as animate, were unaffected by the robot’s characteristics. The findings indicate that young children’s helping behaviour extends largely indiscriminately across two important characteristics. These results increase our understanding of the development of children’s altruistic behaviour and animate-inanimate distinctions. Our findings also raise important ethical questions for the field of child-robot interaction. (shrink)

This very brief paper provides plausible answers to the two residual questions that Jamie Tappenden states, but leaves unanswered, in his 2024 paper ‘Following Bobzien: Some notes on Frege’s development and engagement with his environment’, namely, why Frege read Sigwart’s Logik and what caused Frege to read Prantl.

This paper has two aims: First, to provide an elucidation of the kind of meta-ethical programme at work in Mary Midgley's (1919-2018) Beast and Man: The Roots of Human Nature (published in 1978). Second, to make the case for Midgley's placement within the philosophical and philosophical-historical canon, specifically, as an important figure within the meta-ethical movement of ‘Neo-Aristotelian naturalism'. On historical and systematic grounds, I argue that Midgley should be classified as a neo-Aristotelian ethical naturalist notwithstanding the distinctive features of (...) Midgley’s specific brand of neo-Aristotelianism. In doing so, I suggest a more generally applicable family resemblance approach to the history of philosophy in order to classify and re-introduce into the canon figures in the history of philosophy that are in danger of falling into oblivion. (shrink)

The article presents the results of an interview in a student’s group on the problem of the fall into sin based on the discussion at the seminar of Dante's «divine Comedy». The authors consider human as an image and likeness of God, who creates himself, choosing between good and harm. There were changes in the perception of the structure of Inferno: the number of circles of hell in the minds of young people interviewed decreased: all respondents do not see sin (...) in unbelief, three-quarters of respondents − in gluttony, half − in lust. The inter-pretation of heresy and fraud as ways to promote their projects is relevant. The effect of absolute rejection of violence, contemptuous attitude to treachery is revealed. The authors believe that secularization has touched only the first five circles of Hell, but at the bottom everything is still the same. (shrink)