The explanation of inertia based on “Mach's principle” is briefly revisited and an experiment whereby the gravitational origin of inertia can be tested is described. The test consists of detecting a small stationary force with a sensitive force sensor. The force is presumably induced when a periodic transient Mach effect mass fluctuation is driven in high voltage, high energy density capacitors that are subjected to 50 kHz, 1.3 kV amplitude voltage signal, and threaded by an alternating magnetic flux (...) of the same frequency. An effect of the sort predicted is shown to be present in the device tested. It has the expected magnitude and depends on the relative phase of the Mach effect mass fluctuation and the alternating magnetic flux as expected. The observed effect also displays scaling behaviors that are unique to Mach effects. Other tests for spurious signals suggest that the observed effect is real. (shrink)

This article reconstructs the forgotten friendship between Georges Bataille and the Russian émigré poet and philosopher Boris Poplavsky. Comparing their solar metaphysics, I focus on conceptions of friendship, sacrifice and depersonalisation. First, I retrace Bataille’s relationship to early Surrealis and Russian circles in interwar Paris, with a focus on his friendship with Irina Odoevtseva. I then offer a novel reading of Poplavsky’s poetry through the lens of Bataille’s philosophy, analysing a recurring motif that I call ‘dark solarity’. Uncovering a hidden (...) intertextual dialogue between Poplavsky and Bataille, I argue for Poplavsky’s lasting impact on Bataille’s anti-Icarian sun cult. Finally, my paper demonstrates how Poplavsky’s writings on solar sacrifice, excess and friendship left marks on Bataille’s vision of a solar community, embodied in the secret society Acéphale. The dialogue between Poplavsky and Bataille, I finally suggest, is a missing piece in the entangled history of Russian and French philosophy, as well as an original contribution to discourses on friendship in twentieth-century continental thought. (shrink)

The paper explores the fundamental physical principles of quantum mechanics (in fact, quantum field theory) that limit the bit rate for long distances and examines the assumption used in this exploration that losses can be ignored. Propagation of photons in optical fibers is modelled using methods of quantum electrodynamics. We define the “photon duration” as the standard deviation of the photon arrival time; we find its asymptotics for long distances and then obtain the main result of the paper: the linear (...) dependence of photon duration on the distance when losses can be ignored. This effect puts the limit to joint increasing of the photon flux and the distance from the source and it has consequences for quantum communication. Once quantum communication develops into a real technology (including essential decrease of losses in optical fibres), it would be appealing to engineers to increase both the photon flux and the distance. And here our “photon flux/distance effect” has to be taken into account. This effect also may set an additional constraint to the performance of a loophole free test of Bell’s type—to close jointly the detection and locality loopholes. (shrink)

Heraclitean flux plays a large role in Plato 's « Theaetetus » and « Cratylus ». Yet Heraclitus himself did not hold the same conception of flux. The question of how the two thinkers differ, and why Plato treats Heraclitus as he does, is significant because the notion of flux has figured in subsequent philosophical conceptions of the persistence of identity through change. Comparison of Heraclitus, frr. B 12 and B 125 DK reveals that flux is (...) not motion simply, but motion productive of stability ; the unity of stability and flux is the « unapparent connection » that it is Heraclitus ' mission to reveal. Analysis of Tht. 179 C-181 B and Cra. 402 A 3-8 and 411 B-C shows neither any exegesis of Heraclitus ' words, nor any evidence that Plato has in mind any historical Heracliteans. The playful way in which Plato handles Heracliteanism, with comic and hyperbolic imagery, suggests that his audience would have recognized Heraclitean flux as a familiar theory from the context of contemporary oral dialectic. (shrink)

Language, either oral or written, is meant both to convey and to preserve meaning. Semiotics is thediscipline which permits the extraction of a meaning from systems of linguistic signs. Written texts arestatic, while the world is about them is in flux. Meaning is thus intimately connected to this marriageof flux and stasis in texts.Here, three views on semiotics are examined:First, Plato’s treatment of signs and flux in the dialogue Kratylos is dissected. The conventional andmimetic aspects of signs (...) are contrasted, and a connection between inquiry and stasis is intimated.Next, the Augustinian theory of signs, as delineated in De Doctrina Christiana, is presented. Thediversity of signs and several principles of hermeneutics are considered. In addition, the existence ofthe some Post-Modern notions of polysemy, trace, and fore-structures of understanding in Augustine’sthought is indicated. Also, the concepts of ineffability and of res summa in De Doctrina Christiana areexamined as starting points for a deconstructive critique of Augustinian semiotics.Third, Derrida's treatment of signifiers in Of Grammatology is analyzed as a turn to a semiotics ofthe flux. Finally, the oral concept of memory reveals a connection between flux and stasis. Thememory plays a role in the system of signs in creating a "generative reconstruction". According toAugustine, sign-making is also "incarnational." Humans retain something of the signs in memory;memory preserves the basis of the sign. This mnemic fundament may be constantly adjusted to thepresent reality, i.e. the flux; the epistemological and semiotic data base in oral cultures is generative orfluid.Memory ameliorates the semiotic tension between the flux of the world and the stasis of information in the system of signs. (shrink)

Núñez et al. (2019) argue that cognitive science has failed either “to transition to a mature inter‐disciplinary coherent field” (p. 782) or “to generate a successful [Lakatosian] research program” (p. 789). We argue that the former was never the intention of many early researchers within the field, while the latter is an inappropriate criterion by which to judge an entire discipline. However, we concur with Núñez et al. (2019) that the individual disciplinary balance within cognitive science has changed over time. (...) Of particular concern is the fact that the use of computational methods appears to be on the wane. (shrink)

Does thinking have a history? If there are no necessarily changeless structures to be found in things and in our inquiry into them, then what knowledge of the world and ourselves is possible? In this boldly original and elegantly written study, Joseph Margolis argues for a radically historicized view of history that treats it as both a real process and a narrative account, each a product of continual change. Developing his argument through discussions of such influential philosophers of history and (...) the natural sciences as Vico, Danto, Collingwood, Habermas, Hempel, Popper, Putnam, and Gadamer, he provides a coherent theory of flux and invariance that resolves several deep puzzles regarding human nature and understanding. While maintaining a thorough command of Anglo-American philosophy, Margolis challenges many of its most cherished assumptions and demonstrates the sense in which history and interpretation are one and the same. Exploring one of the master themes of this century, his book offers a novel theory of the human condition whose conclusions and concerns seem certain to inform philosophy in the next century as well. (shrink)

This essay offers an original interpretation and defense of the doctrine of flux, as it is presented in Plato’s Theaetetus. The methodology of the paper’s analysis is in the style of rational reconstruction, and it is highly analytic in scope, in the sense that I will focus on the text itself, and only on certain parts of it too, while ignoring the rest of Plato’s extensive corpus, and without worrying about whether, how, and to what extent the interpretation of (...) the view coheres well with the other elements of the secret doctrine view discussed in the dialogue, as well. In the first part of the essay, I’ll offer my interpretation of the doctrine. Then, in the second part of the essay, I’ll examine two potential criticisms of the doctrine, including Socrates’s infamous linguistic paradox, and show how my interpretation of Heraclitean flux metaphysics is able to circumvent both. (shrink)

The Sixth International Round Table on Law and Semiotics, sponsored and organized by The Center for Semiotic Research in Law, Government and Economics, convened April 29, 30, May 1, 2, 1992, at Penn State-Berks. Under the general topic, Flux, Complexity, Illusion, special sessions on the following topics resulted in this wide-ranging collection of papers: Legal Semiotics Theory; Law and Literature; Law and Economics: Intertexts in Legal Semiotics; Codification, Custom and Legal Norms. These papers represent interdisciplinary inquiry that explores the (...) assumptions that a) law is a complex sign-system which dialogically interacts with other social organizations; b) law is an indeterminate and open-ended concept in both theory and practice that contributes to the process of creating and affirming social values; and c) all sign-systems are self-correcting and self-directing. (shrink)

This essay aims to answer the question: how does Žižek reconcile Hegel’s immanence of gap with Deleuze’s immanence of flux? The contrast between the Deleuzian flux and the Hegelian gap is positivity versus negativity, externality versus internality, and virtuality versus actuality. Via Lacanian not-all, Žižek inserts Hegelian negativity into the absolute positivity of the Deleuzian univocity. In keeping up with Hegelian immanence without externality, Žižek encloses Deleuzian externality by regarding anti-Oedipus as the inner transgression of desire via the (...) shift of perspective. Ending up with the subject supposed to know via retroactivities, the Deleuzian subject as desire finds an affinity with the Hegelian subject of letting-it-be. The reconciliation is mutual. Though Žižek tries to reconcile Deleuzian pure difference with self-identity, and pure repetition with self-sublation and negativity, Hegelian negativity is interpreted as the repetitive death drive, and a Hegelian coherent narration of Hegel-Kierkegaard-Freud-Deleuze is developed. What we get in the end is a Hegelian Deleuze, and Hegel as the Platonist of the virtual. (shrink)

The Influence of turbulence on nutrient fluxes towards phytoplankton cells has been previously estimated, but those studies did not take into account the intermittent nature of turbulent processes. This has been investigated here comparing the nutrient fluxes obtained using both mean and instantaneous turbulent energy dissipation rates. This approach shows that the size of cell potentially influenced by turbulence is lower than previously indicated, and that the spectral average estimate of the turbulence effect overestimates the flux. The capacity of (...) cell to use such intermittent flux is then discussed. (shrink)

In his various lectures and writings, Whitehead articulates an evolving metaphysical vision in which process and relationship, rather than stasis and independent fixity, are primary. In so doing he performs a valuable philosophical service, pointing the way towards liberation from certain constraining assumptions and habits of thought. However, there are components of his vision that retain elements of fixity and separateness. I find these to be the aspects of his philosophy that are the most problematic, both in respect to internal (...) con­ceptual coherency and in relation to my own philosophical and spiritual vision. My intention is to elucidate some of the ways in which these components of his philosophy are problematic, and to present an alternative vision in which these elements of fixity and ontological separateness dissolve into a dynamic openness of flux and interrelationship. (shrink)

The etymologizing which forms the torso of the Cratylus gives way, in the final pages, to an interesting, but brief, discussion of Heraclitean Flux. The transition is made on pages 437–8. Knowledge of reality through names has proved elusive because the names yield contradictory theses. This being so, it is argued that the truth is only to be obtained by a direct acquaintance with reality.

Cet ouvrage interroge les articulations problématiques entre art, flux et contemporain, à partir de pratiques artistiques actuelles où interviennent le quotidien, le sociologique et le collectif. Traversé par des flux de toute sorte, le monde contemporain soulève la question de sa représentabilité, alors que les artistes ont, depuis toujours, éprouvé le besoin de se mettre en adéquation avec lui. Comment en effet montrer ce qui sans cesse se meut? Pourquoi suivre les mouvances du monde? Et finalement, que peut (...) l'art d'aujourd'hui? Il s'agit pour les artistes d'adopter une position de contemporanéité car toute observation du monde, fût-elle opérée sur un mode contemplatif, ne peut être l'objet de l'inactif et de l'inopérant. C'est pourquoi "devenir contemporain" est une nécessité, une injonction politique et éthique aussi bien qu'esthétique. Il nous faut dès lors entreprendre une "esthétique du contemporain", elle qui nous portera vers un "contemporain de l'esthétique" guidé par les flux et les devenirs. (shrink)

The article is a reflection occasioned by an impression of Aristotle’s irritation at the views of the Heracliteans. It offers a reflection that is inspired by, companioned by Heraclitus. It looks at aspects of the approaches of Hegel and Nietzsche as also taking a companioning approach. There is something resistant in Heraclitus’s mode of articulation that makes one diffident in claiming that now at last one is the privileged one to understand him. Heraclitus offers us striking thoughts that strike one (...) into thought—that open up philosophical porosity to the deepest perplexities. In more detail, the author considers what is intended by flux-gibberish and how this bears on the determinacy and constancy of intelligibility. If some pervading sense of the flow of becoming must be granted, how does this bear on the constancy of intelligibility? How can we think the flow and the constancy together? (shrink)

The quantum probability flux of a particle integrated over time and a distant surface gives the probability for the particle crossing that surface at some time. We prove the free fluxacross-surfaces theorem, which was conjectured by Combes, Newton and Shtokhamer [1], and which relates the integrated quantum flux to the usual quantum mechanical formula for the cross section. The integrated quantum flux is equal to the probability of outward crossings of surfaces by Bohmian trajectories in the scattering (...) regime. (shrink)

Readership: One of the most thorough examinations of mental representation and meaning holism available, this book should be read by everyone interested in the...

Does thinking have a history? If there are no necessarily changeless structures to be found in things and in our inquiry into them, then what knowledge of the world and ourselves is possible? In this boldly original and elegantly written study, Joseph Margolis argues for a radically historicized view of history that treats it as both a real process and a narrative account, each a product of continual change. Developing his argument through discussions of such influential philosophers of history and (...) the natural sciences as Vico, Danto, Collingwood, Habermas, Hempel, Popper, Putnam, and Gadamer, he provides a coherent theory of flux and invariance that resolves several deep puzzles regarding human nature and understanding. While maintaining a thorough command of Anglo-American philosophy, Margolis challenges many of its most cherished assumptions and demonstrates the sense in which history and interpretation are one and the same. Exploring one of the master themes of this century, his book offers a novel theory of the human condition whose conclusions and concerns seem certain to inform philosophy in the next century as well. (shrink)

Paradigms in philosophy and cognitive science until recently have treated perception in typical human beings as relatively fixed and unchanging. Recent research instead supports the claim that perception can be altered over time by training, deliberate practice or mere exposure. If so, we do not all bring to a scene the same stock of perceptual capacities, and our differences are not just deficits or superpowers. This paper describes six questions an account of perceptual learning ought to address, which pose difficult (...) challenges to Kevin Connolly’s (2019) groundbreaking Offloading View of perceptual learning. In light of these questions, it sketches an alternative simple view according to which perceptual learning is acquiring a new or enhanced perceptual capacity in a particular way. The relevant capacity is a capacity perceptually to detect and differentiate a feature, where doing so constitutively if not wholly implicates perception. The relevant way is by means of an independently characterized learning process, rather than by adaptation, pure development, or mere accident. The perceptual change thus results from a smart process – one that is flexible, resilient, and responsive to feedback, rather than rigid, fragile and brute. Such a process can yield perceptual know-how. Thanks to perceptual learning, one comes to know how to perceive, in a sense that means being able to do so. Some specialists hone this to develop perceptual skills that are implicated in expert performance. (shrink)

From Edison’s invention of the phonograph through contemporary field recording and sound installation, artists have become attracted to those domains against which music has always defined itself: noise, silence, and environmental sound. Christoph Cox argues that these developments in the sonic arts are not only aesthetically but also philosophically significant, revealing sound to be a continuous material flow to which human expressions contribute but which precedes and exceeds those expressions. Cox shows how, over the course of the twentieth and twenty-first (...) centuries, philosophers and sonic artists have explored this “sonic flux.” Through the philosophical analysis of works by John Cage, Maryanne Amacher, Max Neuhaus, Christian Marclay, and many others, Sonic Flux contributes to the development of a materialist metaphysics and poses a challenge to the prevailing positions in cultural theory, proposing a realist and materialist aesthetics able to account not only for sonic art but for artistic production in general. (shrink)

The aim of this article is to show how a tumor can modify energy substrates fluxes in the brain to support its own growth. To address this question we use a modeling approach to explain brain nutrient kinetics. In particular we set up a system of 17 equations for oxygen, lactate, glucose concentrations and cells number in the brain. We prove the existence and uniqueness of nonnegative solutions and give bounds on the solutions. We also provide numerical simulations.

Wilson R. Bachelor was a Tennessee native who moved with his family to Franklin County, Arkansas, in 1870. A country doctor and natural philosopher, Bachelor was impelled to chronicle his life from 1870 to 1902, documenting the family's move to Arkansas, their settling a farm in Franklin County, and Bachelor's medical practice. Bachelor was an avid reader with wide-ranging interests in literature, science, nature, politics, and religion, and he became a self-professed freethinker in the 1870s. He was driven by a (...) concept he called "fiat flux," an awareness of the "rapid flight of time" that motivated him to treat the people around him and the world itself as precious and fleeting. (shrink)

I observe Iris Murdoch's distinctive use of the word ‘flux’ in discussion of Sartre's Nausea and show that her usage is persuasive and revolutionary, first as Sartre exegesis, second as Heraclitus exegesis, and throughout as a contribution to the philosophy of language. Murdoch's usage of ‘flux’ frames a comparison of Sartre's Roquentin with other figures who have had similarly flowing experience but without nausea. Roquentin's plight is shown to be ‘a philosopher's plight’ precipitated by a defective theory of (...) descriptive success. I then show how the Heraclitean fragments would support Murdoch's treatment of flux and on close analysis contradict the established view exemplified in the work of Wittgenstein and Jonathan Barnes. Flux is not a variety of change, and the river image ‘cannot be analysed into non-metaphorical components without a loss of substance’. (shrink)

The thesis uses a view of objecthood informed by the Laws of Thermodynamics to argue that changing objects endure as wholly present both at any one time, and over all times of that object's existence.

La pensee de Ludwig Wittgenstein est animee, tout au long des annees 1930 et 1940, par une meditation de la question du temps. C'est un de ses aspects les plus mal connus. Ce livre vise a restituer cette meditation dans sa force et sa singularite, afin d'etablir la contribution qu'elle apporte a la tradition qui s'est consacree a cette question majeure de la philosophie. Il montre d'abord comment la tentation d'accorder un privilege au present constitue un element essentiel du projet (...) phenomenologique wittgensteinien de 1929, avant d'explorer le travail critique auquel Wittgenstein soumet ce projet au cours des deux decennies suivantes, et qui le conduit a situer dans un certain rapport a notre langage l'origine de notre facon de penser la temporalite. Une analyse originale du langage ordinaire permet ainsi de reevaluer les theories classiques du temps que proposent la phenomenologie, la philosophie de la psychologie et la philosophie du langage. (shrink)

The aim of this paper is to explain how the Heraclitean doctrine of universal flux must be rejected, while the notion of flux should and can be preserved. Against the reductionist account of subjectless change, a modern version of the Heraclitean doctrine advocated by revisionist metaphysics, I argue that (1) the idea of subjectless change is one that can and should be formulated in the established conceptual framework, and (2) subjectlessness is a feature that most aptly characterizes material (...) changes. In essence, I seek to provide a proper accommodation for the notion of flux in a conceptual framework that is traditionally understood (or rather misunderstood) as decidedly excluding it. (shrink)

At first glance, Nietzsche and Bergson appear wholly opposed. Where the former pulls back the veil of all so-called reality to reveal the fictional constructions our bodily needs cast as what is re...

Continuous poleward motion of microtubules in metazoan mitotic spindles has been fascinating generations of cell biologists over the last several decades. In human cells, this so‐called poleward flux was recently shown to be driven by the coordinated action of four mitotic kinesins. The sliding activities of kinesin‐5/EG5 and kinesin‐12/KIF15 are sequentially supported by kinesin‐7/CENP‐E at kinetochores and kinesin‐4/KIF4A on chromosome arms, with the individual contributions peaking during prometaphase and metaphase, respectively. Although recent data elucidate the molecular mechanism underlying this (...) cellular phenomenon, the functional roles of microtubule poleward flux during cell division remain largely elusive. Here, we discuss potential contribution of microtubule flux engine to various essential processes at different stages of mitosis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Morality in Flux: Medical Ethics Dilemmas in the People's Republic of ChinaRen-Zong Qiu (bio)IntroductionModern China is undergoing a fundamental change from a monolithic society to a rather pluralistic one. It is a long and winding road. Marxism is facing various challenges as the influence of Western culture increases. Confucianism is still deeply entrenched in the Chinese mind but various religions, including Buddhism, Islam, and Christianity are experiencing a (...) revival. Almost fifty minorities coexist in the country in addition to the majority Han people. Tension and conflict are inevitable as diverse—and sometimes incompatible—values come to the fore at this historic juncture. Many fields, including medicine, face new challenges, and in this environment the field of bioethics is flourishing.Like many countries, China is groping with the effects of new medical technology and skyrocketing health care costs. But in the context of the Chinese sociocultural environment, some unique—as well as more familiar—issues arise. None of the classic texts provide ready-made answers to these dilemmas; we must find the answers ourselves. The only reasonable way to resolve the conflicts between opposing values is through dialogue, consultation, and negotiation among the various social and cultural groups.The bioethical dilemmas receiving the most attention in China now relate to the two ends of life: birth and death. On one end are issues relating to reproductive technology, especially birth control and family planning; at the other end is euthanasia.Dilemmas Surrounding Reproductive TechnologyAccording to traditional Chinese belief, not having a child results from not having virtue. In fact, the most serious violation of the Confucian [End Page 16]principle of filial piety is to be without offspring. A Chinese man without a child experiences heavy psychological pressure, and the burden is especially onerous for women because infertility is always blamed on the wife. Wives who do not bear a child are stigmatized and mistreated—even abused—in families that stick to traditional values.In China today, this widely held belief is colliding with another reality: an apparent increase in infertility among newly-married couples. The rate may be about 5 percent. These couples turn to doctors for help.Artificial insemination by donor (AID) and by husband is now widely practiced. Eleven provinces have established sperm banks, and private doctors are performing AID for considerable fees. But procedures to address legal and ethical problems associated with the procedure have lagged behind. With the exception of a few centers in large cities, AID is undertaken without established procedures or policies relating to the selection of donors and recipients, records about those involved, or clarification of the status of the child. The legal status of the child remains unresolved.The status of the child within the community is also unresolved as traditional values clash with the application of modern technology to childbearing. The case of "The Child Who Did Not Belong" (see box), illustrates how an AID child is not accepted by the family that embraces traditional values because he is not the husband's biological child.In vitro fertilization (IVF) is another alternative. Two IVF centers are in operation, one in Beijing and the other in Changsha, and both have succeeded in producing live births. This technology has received considerable media attention and is generally accepted even among those with traditional views.But much of this medical technology is not widely accessible—especially in rural areas—and so some infertile couples resort to surrogate motherhood to ensure an heir. An infertile couple enters into a contract with a woman who has intercourse with the husband in order to bear a child for the couple. This practice is called "borrowing a wife." In some villages, the "borrowed wife" receives as much as 10,000 yuan (five times a professor's monthly salary or about $250) for a girl and double that for a boy.But the more common and thorny problems involved with the beginning of life relate to birth control, family planning, and the "one couple, one child" policy that the Chinese government instituted to curb overpopulation. The goal of that policy is to prevent China's population from exceeding 1.2 billion in the year 2000... (shrink)