Darwinian evolution

Philosophical theories of time often veer into two opposing pitfalls: solipsistic idealism, which makes the mind the generator of the present moment, and mystical eternalism, which treats time as an illusion behind which some eternal realm or spiritual order hides. Both extremes undermine a sober understanding of time’s reality. In one, consciousness is elevated to a world-creating force; in the other, material change is dismissed as mere appearance. Existential Realism (ER) was developed as a third path that avoids these distortions. It is a framework grounded in the primacy of matter over mind – asserting that existence (the material present) is what gives rise to consciousness and experience, not the other way around. ER distinguishes sharply between what exists and what is real: only the present moment and its contents truly exist, whereas past and future are real as parts of an objective temporal structure, but they do not exist in the present. By making this two-tier distinction, ER preserves the reality of time’s flow without lapsing into either naive presentism or a static block universe.  In short, ER affirms that existence grounds consciousness – the physical world’s ongoing process is primary – while consciousness plays a secondary, observational role. This paper will defend that “matter over mind” stance in detail, clarifying ER’s position and protecting it against misinterpretations. We will argue that ER is a rigorously realist and scientifically coherent philosophy of time, one that requires facing reality with honesty and philosophical courage rather than taking refuge in comforting fictions. The sections that follow articulate ER’s core commitments: the primacy of matter (Matter Over Mind), an honest accounting of what is and is not present (Ontological Honesty), the empirical support for ER from science (Empirical Grounding and Continuity with Science),  and the implications of ER’s no-nonsense stance (Philosophical Courage), before concluding with a reaffirmation of ER’s identity as a realist philosophy of time.

İnsan evrimi, biyoloji, biyolojik uyarlanmalar, antropoloji, jeoloji ve arkeoloji gibi birçok bilim dalının kesişim noktasında yer alan karmaşık bir konudur. Bu yazı, insan evriminin tarihsel gelişimini, önemli keşifleri ve temel teorik çerçeveleri sunmaktadır.

This chapter aims at reviewing complex networks models and methods that were either developed for or applied to socioeconomic issues, and pertinent to the theme of New Economic Geography. After an introduction to the foundations of the field of complex networks, the present summary adds insights on the statistical mechanical approach, and on the most relevant computational aspects for the treatment of these systems. As the most frequently used model for interacting agent-based systems, a brief treatment of the statistical mechanics of the classical Ising model on regular lattices, together with recent treatments of the same model on small-world Watts-Strogatz and scale-free Albert-Barabási complex networks is included. Other sections of the chapter are devoted to applications of complex networks to economics, finance, spreading of innovations, and regional trade and developments. The chapter also reviews results involving applications of complex networks to other relevant socioeconomic issues, including results for opinion and

This study examines how variability in research topics within quantum technologies shapes trajectories of scientific and technological advancement. Focusing on four distinct subfields-quantum optics, metrology, imaging, and sensing-the analysis applies entropy metrics, dispersion indices, and variance decomposition to uncover structural patterns in knowledge production. Quantum optics, established in 1958, exhibits lower entropy (0.827) and a high concentration of research in fewer topics, reflecting a mature and consolidated field. In contrast, quantum sensing, emerging around 2000, shows higher entropy (0.925), indicating greater thematic diversity and dynamic expansion. Topic concentration analysis reveals that 66% of quantum optics research is clustered in the top 40 topics, while quantum sensing is more distributed, with only 59% in the top 40 and nearly 10% in emerging areas. Variance decomposition indicates that 91.7% of variability occurs within fields, highlighting the role of internal diversification in driving innovation. ANOVA results (F=18.29, p=0.001) confirm statistically significant differences across fields. These findings suggest that younger, more heterogeneous research domains foster rapid technological evolution, while older fields tend to stabilize around established paradigms. The study provides actionable insights for science policy, emphasizing the importance of supporting emerging, diverse research areas to stimulate innovation and guide strategic R&D investment.

Traditional evolutionary theory explains adaptation and diversification through random mutation and natural selection. While effective in accounting for trait variation and fitness optimization, this framework provides limited insight into the physical principles underlying the spontaneous emergence of complex, ordered systems. A complementary theory is proposed: that evolution is fundamentally driven by the reduction of informational entropy. Grounded in non-equilibrium thermodynamics, systems theory, and information theory, this perspective posits that living systems emerge as self-organizing structures that reduce internal uncertainty by extracting and compressing meaningful information from environmental noise. These systems increase in complexity by dissipating energy and exporting entropy, while constructing coherent, predictive internal architectures, fully in accordance with the second law of thermodynamics. Informational entropy reduction is conceptualized as operating in synergy with Darwinian mechanisms. It generates the structural and informational complexity upon which natural selection acts, whereas mutation and selection refine and stabilize those configurations that most effectively manage energy and information. This framework extends previous thermodynamic models by identifying informational coherence, not energy efficiency, as the primary evolutionary driver. Recently formalized metrics, Information Entropy Gradient (IEG), Entropy Reduction Rate (ERR), Compression Efficiency (CE), Normalized Information Compression Ratio (NICR), and Structural Entropy Reduction (SER), provide testable tools to evaluate entropy-reducing dynamics across biological and artificial systems. Empirical support is drawn from diverse domains, including autocatalytic networks in prebiotic chemistry, genome streamlining in microbial evolution, predictive coding in neural systems, and ecosystem-level energyinformation coupling. Together, these examples demonstrate that informational entropy reduction is a pervasive, measurable feature of evolving systems. While this article presents a theoretical perspective rather than empirical results, it offers a unifying explanation for major evolutionary transitions, the emergence of cognition and consciousness, the rise of artificial intelligence, and the potential universality of life. By embedding evolution within general physical

Hermeneutics is the technical term for Bible interpretation. Various schools of thought apply widely divergent hermeneutical principles or techniques to the Genesis creation accounts. This paper is a summary of material presented to the Montreal chapter of the American Scientific Affiliation and emphasizes that when it comes to understanding the Bible it's all about hermeneutics And when it comes to hermeneutics it's all about context .

This is a revised version of the paper originally shared in June 2025. Revisions were made following comments and concerns raised by early readers.
The evolution of complex biological systems, such as the human eye, represents a profound challenge to traditional Darwinian models based on random mutations and natural selection. This study employs probabilistic analysis to evaluate the plausibility of evolving a fully functional eye from a light-sensitive cell through a sequence of mutations. By modeling the evolutionary process numerically, the study estimates the number of required mutations (10⁶to 10⁷) and generations necessary for such a transformation. The findings demonstrate that the probability of achieving the observed complexity remains astronomically low, even under favorable assumptions. This improbability persists despite potential inaccuracies in key assumptions, underscoring the robustness of the conclusion. When compared to fundamental constraints, such as the estimated number of atoms in the observable universe 1080, the scale of improbability becomes even more apparent. These results suggest that conventional Darwinian mechanisms may require supplementation or reevaluation to adequately explain the emergence of such intricate biological structures.

Husserl and Fink both speak extensively about the world. They, however, come to radically different conclusions regarding its nature. For Husserl, the thought of the world points to the teleological structuring of the acts and experiences of the subjects that bring it to presence. The world, considered as a rationally structured whole, exists as a goal for all our constitutive processes. For Fink, by contrast, the transcendence of the world includes its transcendence of our attempts to make sense of it. He admits that "Many ends are at work in the world." But, he asks, "does the world, too, as a whole, have an end, a goal, a telos, toward which it moves?"

В статье обсуждаются механизмы ответов обществ на вызовы на первых этапах эволюции, особенно в аспектах познания, языка, материальных практик и технологий. Перестает полностью доминировать неодарвинизм, или синтетическая теория эволюции, соединившая концепцию Ч. Дарвина с популяционной генетикой, где главная роль отводится случайным мутациям и естественному, преимущественно индивидуальному отбору. Более перспективным представляется расширенный эволюционный синтез, сочетающий неодарвинизм с неоламаркизмом, что включает модели генно-культурной эволюции, эпигенетики, многоуровневого отбора, эффекта Болдуина, инклюзивной наследственности, культурного драйва, конструирования ниш и пластичности фенотипа. Показана связь этих идей с интеллектуальными достижениями и богатыми традициями отечественного эволюционизма. После краткого пояснения взаимосвязанных концепций, составляющих расширенный синтез, предложены понятия и модели, заимствованные из разных направлений теории эволюции, современного макро- и микро- социального знания, психологии. Древние технологии предстают как часть конструирования ниш – практического преобразования нашими далекими предками доступной для них среды обитания. Показана исключительная роль проб – поведенческих и эволюционных – и составлена их типология. Метафорическим именем «волшебная палочка» названы особенно гибкие и полифункциональные структуры, обеспечивающие эволюционный успех разным видам (как хобот у слонов и эхолот у летучих мышей). Показано, что для гоминин и сапиенсов главной «волшебной палочкой» стало накопление транслируемых в поколениях культурных образцов, поскольку именно через них стали формироваться остальные характерные для нашего вида «волшебные палочки» с практически безграничным потенциалом развития: язык, сознание, письменность, наука, философия, искусство и расширяющийся круг технологий.

Even if we grant every absurd stretch of Darwinism-single-celled → fish → amphibians → reptiles → mammals → primates → early hominids-there's one unbeatable wall: The first baby born into a new species cannot survive without an adult of the same species to protect and raise it. 🚫 Why Evolution Breaks Here: 1. Mutation Doesn't Equal Culture: A "genetic leap" doesn't create intellect, tools, or parenting. 2. Species Are Social: Nearly all advanced creatures require social learning, especially mammals. If a baby is born "more evolved" than the rest-it is dead before it can reproduce. 3. There's No Support System: A single mutated hominid doesn't get a tool kit and manual. It gets eaten. It cannot pass anything on because it dies with its new traits. 🧠 So Even In Maximum-Stretch Darwinism: Let's walk through the logic with your own stretch scenario: • Ape mother → gives birth to genetically advanced "pre-human" infant • Infant is not an ape, it's biologically different • The tribe rejects or neglects it (as animals often do with anomalies) • It dies

Spécialiste de l’histoire de la pensée biologique au XVIIIe siècle, c’est au
transformisme et en particulier à l’œuvre de Darwin, à sa réception et à ses prolongements théoriques récents que l’historien Jacques Roger (1920-1990) se consacre du début des années 1970 jusqu’à son décès. Comment rendre compte de ce tournant vers l’histoire de la théorie de l’évolution et de la biologie du XXe siècle ? Selon l’hypothèse envisagée ici, ce sont les rencontres de Roger avec les historiens et les biologistes anglo-saxons, et notamment avec Ernst Mayr, qui ont façonné son intérêt envers l’histoire de la théorie de l’évolution, dont il refusait de séparer les dimensions
scientifique et socioculturelle. Plus fondamentalement, comme le révèle un manuscrit inédit récemment retrouvé, si Roger s’intéressa à la théorie darwinienne de l’évolution, c’est aussi parce qu’elle soulève à nouveaux frais des enjeux importants liés à la question de « l’homme ».

This work challenges the neo Darwinian paradigm by proposing that evolution is not governed solely by random mutation and natural selection, but by responsive, environmentally triggered genetic and epigenetic mechanisms. We argue that males function as high-variability genetic probes, introducing mutations and novel traits under environmental stress, while females act as filters and stabilizers of the genome. Drawing on data from epigenetics, IQ variance, microbial symbiosis, and macroevolutionary patterns, we show that evolution is both sex-asymmetric and feedback-sensitive. Furthermore, we explore the role of catastrophic environmental events in driving macroevolution, chromosomal rearrangements, and speciation, suggesting that global stressors function as genomic accelerants. This interdisciplinary framework offers a new model for evolutionary dynamics, integrating modern genetics, developmental biology, and paleontology with philosophical implications for intelligence, inheritance, and consciousness. Section I: The Fallacy of Random Mutation Darwinian evolution holds that mutations are fundamentally random, with natural selection operating as a filter for beneficial traits. Yet emerging insights from epigenetics and environmental biology challenge this notion. Mutations and gene expression are increasingly seen as being influenced by environmental triggers, both internal (e.g., microbiota) and external (e.g., geography, diet, pathogens). This

Intuition, which means «coincidence» of consciousness with the object known directly in the depths of his being, is reached when transcends concepts. According to Bergson’s philosophy, language resembles a veil interposed between objects and consciousness, which can only provide an external knowledge of things, but not an absolute knowledge of them. As reality changes constantly, and it is observed in continuity, intelligence cleaves and immobilizes the real with the practical goal of manipulating matter to satisfy multiple interests of human life. With language, whose original function was to conversational communication that would allow cooperation between individuals in their society, intelligence has managed to replace material things and conscious states by concepts, and relatively fixed words. Thought, language, and perception, according to Bergson, imply the existence (de jure) of an unchanging and motionless reality.La intuición, que significa «coincidencia» del espíritu con...

This paper critiques the epistemological asymmetry in contemporary discourse surrounding the existence of God, specifically the presumption that naturalism serves as the default explanatory framework in science and philosophy. We argue that this assumption results in an unjustified double standard: theistic claims must conform to naturalistic criteria to be taken seriously, while naturalistic claims are exempt from reciprocal scrutiny. We first demonstrate that naturalism, as a metaphysical thesis, is not neutral and must be subject to the same epistemic standards it imposes. We then construct two formal arguments. The first uses quantified modal logic to argue that, if physical reality is contingent, it cannot serve as the ground of its own intelligibility. The second deploys epistemic logic to show that privileging naturalism in evaluating God's existence creates an unjustified asymmetry in standards of justification. The goal is to reframe debates over theism and science by exposing and correcting this epistemological bias.

Dans Du finalisme en biologie. Bergson et la théorie de l’évolution (PUF, 2024), Mathilde Tahar explore comment la pensée de Bergson, notamment dans L’Évolution créatrice, peut inspirer une nouvelle approche de la biologie contemporaine. En articulant histoire des sciences, épistémologie et métaphysique, elle propose une biologie non-finaliste, sensible à la durée et à la complexité des vivants. L’ouvrage suit une structure en trois temps : critique des théories évolutionnistes classiques, analyse des développements modernes, et esquisse d’une biologie future. Il montre que philosophie et science peuvent s’enrichir mutuellement dans la compréhension de l’évolution.

This article demonstrates that the spiritual capability of Homo sapiens is an innate and universal faculty, though expressed in diverse ways. Drawing on a holisophic approach [1], three evolutionary hypotheses (sparse, anthropocentric, combined synthesis) are examined within the Darwinian paradigm, concluding that this capability necessarily emerges as a product of evolutionary biology. For clarity, the question of its exogenous origin is addressed in a separate article [2]. This work illustrates the contribution of holisophy as an interdisciplinary method reintegrating human spirituality into the scientific field.

Over the years, Prabhat Ranjan Sarkar gained a reputation as an all-knowing entity, able to talk in detail about many subjects and about the distant past and the future. Here he speaks of a future time when human babies will be created from chemical compounds in laboratories, and how human beings will lose their biological reproductive power as a natural result of this. Prabhat Ranjan Sarkar, (1921-1990), was a spiritual guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra "Baba Nam Kevalam" ["love is all there is"], composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the global socio-spiritual organization Ananda Marga ("the Path of Bliss").-Richard Gauthier, Saint Louis, USA, April 8, 2025. Laboratory Babies July 1961, Ranchi, India.

Dans L’Évolution créatrice, Bergson développe le concept d’élan vital pour penser l’évolution des espèces, rapprochant ainsi le mouvement de la vie de celui d’une conscience. L’élan vital a donc souvent été interprété en termes spiritualistes, ce qui a contribué au discrédit de philosophie bergsonienne auprès des scientifiques. Néanmoins, si la vie est comprise sur le modèle psychologique, c’est parce qu’en nous, nous faisons l’expérience d’une efficace particulière de la durée, propre au vivant. Le rapprochement permet donc à la fois de saisir le mouvement évolutif, et l’origine ontologique de la conscience humaine. L’objectif de l’article n’est cependant pas d’étudier les enjeux ce rapprochement pour la compréhension de l’évolution, ou pour la conscience humaine, mais plutôt pour la conscience des êtres vivants non-humains. Nous analyserons donc d’abord la place de ces consciences dans la philosophie de la vie de Bergson, et la définition qu’en donne Bergson. Puis nous évaluerons la valeur heuristique des propositions bergsoniennes à l’aune de la biologie contemporaine. Nous verrons ainsi que la philosophie de Bergson, loin de se cantonner à une métaphysique de la vie en apparence désuète, peut offrir des pistes théoriques fécondes pour la biologie aujourd’hui.

Neo-Darwinian evolutionary theory is fixed in scientific thought as a dogma despite the lack of congruence with some observable and theoretical phenomena related to culture, epigenetics, abiogenesis, and agenetic life. Even the most current versions of evolutionary theory fall short in explaining a range of scenarios that lay outside Neo-Darwinian principles. Proposed here is a recontextualization of Darwinian theory within a new paradigm that focuses not on the biomechanics of evolution but on the existence of various mediums for transmitting Coded Information Networks through time and space. Following this revised perspective, evolution is not a uniform process but rather one defined by a series of overlapping stacked systems for carrying information organized with stepwise increased complexity and corresponding increased potential for manipulating and moulding matter into more complex forms. Panevolutionary Theory identifies three different types of evolution that, while containing different modes of operation, describe the processes used for creating and maintaining life in all its various forms. Phusitic Evolution describes the emergence of life through the dynamics of inorganic compounds, Zoetic Evolution models the propagation of life through molecular biological processes, and Noetic Evolution explains organisms and designed intelligent systems in which the knowledge itself directs the processes required for existence. This Panevolutionary perspective allows observable and theoretical phenomena related to 'Big History' and the complexity of life, including human behaviour, to be explained under unifying principles while resolving paradoxes and inconsistencies in the current attempts to apply the Neo-Darwinian paradigm as universal law.

“I want to emphasize that human society moves ahead through clash and cohesion. It moves ahead through ideological unity and disunity, through ideological clash. It has moved ahead, it is moving ahead, and it will move ahead,” explains Prabhat Ranjan Sarkar.  “To stop this movement means destruction, a great destruction – hence we have to advance with great speed. When the speed of this advancement gets slowed down, people will face trouble at every step.” (excerpt 43) This article is a selection of quotations from various discourses of P. R. Sarkar where he explains biological and social evolutionary processes in terms of clash and cohesion. Prabhat Ranjan Sarkar (1921-1990), also known as Shrii Shrii Anandamurti, was a spiritual master and guru in the tradition of Shiva and Krishna, and founded the international socio-spiritual organization Ananda Marga (“the Path of Bliss”).

Darwinian evolution, defined as evolution arising from selection based directly on the properties of individuals, does not account for cultural constructs providing the organizational basis of human societies. The difficulty with linking Darwinian evolution to structural properties of cultural constructs is exemplified with kinship terminologies, a cultural construct that structures and delineates the domain of kin in human societies.

The objective of this article is to prove that "the fossil evidence, the arising of birds from the dinosaurs, the radiocarbon method, geological time scale, and the Descent of Man is opposite to Darwin's theory and also the other 12 theories of evolution." However, Darwin's theory (and all the other 12 theories) claims that all the existing living organisms come from the pre-existing living organisms/extinct organisms and fossils are the direct and clear-cut evidence of it. It would be true; if the obtained fossils (fossilized organisms) are some percent i.e. 70% or 80% etc. are identical to the present-day living organisms. However, it is proved that all the fossils of invertebrates, vertebrates, and plants are 100% identical to the existing organisms. So, there is no change in fossils throughout the millions and millions of years. If extinction is a major feature of evolution as Darwin claimed, in that case, there is no need of biodiversity conservation efforts to prevent the extinction of wild animals. Again, there is no record that recently extinct organisms produced a new species; hence, extinct organisms never succeeded a new species. The tail of Archaeopterx shows a reptilian character and argues that the dinosaur was modified into a bird, but it is an impression of a single feather of its own, but not a tail of dinosaurs. Moreover, logic and literature claim that birds never evolved from the dinosaurs, and the Archaeopteryx fossil is a fossil of a true bird. Radiocarbon dating (which estimates the age of fossils and prepares the geological time chart) is not valid; its evidence is that during the estimation of the age of the earth, and the Archezoic era it overlooks 3.5 billion years. Moreover, researchers of the University of Chicago informed that radiocarbon dating can accurately determine the age of organic materials as old as approximately sixty thousand (60,000) years, which claims that the millions or billions of years age of a fossil is not valid and the arising periods of all animals in the geological time table (or time chart) is not valid. Thus, the geological time scale (or time chart) is not valid. The fossils of ancestors of humans are fragmentary bones such as skull fragments, teeth, jaws, and tibia; but not in the original form but modified into stone. However, literature claims that obtained fossils are the fossils of true apes and modern man but not transitional ones. So, the evolution of man is not from the lower animal like a chimpanzee. So, Darwin himself agreed that science cannot explain the evolution of humans. Fossil records indicate that one-celled (bacteria) →invertebrate→ lung fish→ amphibian→ reptile→ placental mammal→ higher mammal→ human; but those evolved during 3500, 404, 355, 310, 181, 65, 25, and 11 million years ago, respectively; yet those are still unchanged, which oppose the idea of evolution. Hence, the fossil evidence, arising of birds from the dinosaurs, the radiocarbon method, geological time scale, and the Descent of Man is opposite to Darwin's theory and the other 12 theories of evolution.

La antología de volumen abarca toda la vida intelectual de Bergson, desde 1882 hasta 1939, de modo que constituye toda una panorámica de su propia evolución creadora personal. Écrits philosophiques consta de dos partes: en la primera se despliega la vasta compilación de textos firmados por Bergson entre las fechas antedichas, dividida a su vez en seis secciones en orden cronológico con un anexo de notas. La segunda parte es un Dossier critique (pp. 899-1031), el cual, a su vez, consta de tres puntos, uno de "lecturas", un índice de nombres propios y otro de nociones, tal y como figuran en las demás ediciones de Le Choc Bergson. Por último, tenemos una nutridísima bibliografía. El primer epígrafe de los seis de la primera parte reúne textos previos a la tesis de habilitación académica Essai sur le données immédiates de la conscience (Ensayo sobre los datos inmediatos de la conciencia), datados entre 1882 y 1889. Estos cuatro textos son La spécialité (La especialidad), La politese (La cortesía), De la simulation inconsciente dans l´état d´hypnotisme (La simulación inconsciente en el estado de hipnotismo), y el más importante de ellos (que entregó, en

At the inception of the social sciences in the late 19 th century, early psychologists, anthropologists, archaeologists and sociologists frequently proposed evolutionary explanations for social phenomena. Yet by the mid-20 th century Darwin's theory had virtually disappeared from the social sciences, and most social scientists continue to reject evolutionary approaches within their disciplines. This special issue of the Journal of Evolutionary Psychology contains six papers each of which addresses the question of why social scientists rejected evolution, and why they still do. Three broad reasons are identified by our contributors. First, many social scientists past and present hold distorted views of evolution leading to, in our view, an unfounded rejection of evolutionary theory. This distortion might be addressed by improved education and communication of evolutionary theory. Second, many past applications of evolutionary theory to social phenomena have been inadequate for explaining the kinds of phenomena that social scientists are most interested in, such as rapid cultural change and the emergence of large-scale cooperative institutions. This situation is changing as modern Darwinian approaches incorporate behavioural flexibility, group-level explanations and culture. Finally, certain strands of the social sciences have rejected the scientific method in general, instead adopting non-scientific perspectives such as social constructionism. While this is a broader epistemological issue, the application of evolutionary methods to social phenomena may provide the best and most direct support for the value of the scientific method.

Can Darwin's theory of natural selection inspire a joyful revolution in education? This paper explores how evolutionary principles reshape learning through LEARNGames-immersive, game-based simulations enhanced by the playful creativity of LEGO. LEARNGames foster "pull learning," driven by curiosity and self-directed exploration, emphasizing proactive behavior, self-starting, and overcoming barriers-core traits of Frese's Action Regulation Theory. LEGO introduces positive emotions-joy, enthusiasm, and engagement-transforming learning into an inspiring, hands-on journey. Learners are encouraged to "Regulate: Don't tell," building resilience, creativity, and problemsolving skills as they adapt to challenges. Just as Darwin's finches evolved in unique niches, LEARNGames create adaptive environments where learners thrive. Experiments globally and in the Stellenbosch-region reveal how these environments are transmitting entrepreneurial behaviors across learning communities. By integrating Darwinian insights, LEGO's emotional impact, and innovative pedagogy, this model equips learners to flourish in complexity and uncertainty.

Our prehistoric-human ancestors evolved from their tail-less ape group including chimpanzees, orangutans and gorillas as a result of greater clash and cohesion experienced by the prehistoric-humans. “They were quite adept at running and jumping and could easily jump from one tree to another, just like the other creatures of the ape group,” explains Dharma guru Prabhat Ranjan Sarkar. “Civilizations have been advancing through clash and cohesion. Human beings are racking their brains in the search for new ways to win battles, and thus their brain cells are developing.” “Where does the thought which causes evolutionary change originate? It originates in the nerve cells. The human mind has two functions – thinking and memorizing. The more the thinking capacity increases the more the power of memory develops. The nerve cells also change, leading to a corresponding change in the nerve fibers. These changes create a stir and a revolution in the world of thought. Human beings started thinking, ‘Who am I? Where have I come from? Where shall I go hereafter?’ No other creature thinks like this – only humans have the power of contemplation.” Prabhat Ranjan Sarkar (1921-1990) was a spiritual teacher in the tradition of Shiva and Krishna, and founded the international socio-spiritual organization Ananda Marga (“the Path of Bliss”).

“To try to go beyond the walls of obstacles is the nature of all living beings, not only of human beings.” explains Dharma guru Prabhat Ranjan Sarkar.  “Now the question is, has the developed psychic power of human beings come overnight? Certainly not. Their intellectual development has taken place as a result of prolonged clash and cohesion. The human mind and its vehicle, the brain, have been developing continuously, and as the medium for their developed minds and developed brains, humans have evolved more developed bodies which are very different from those of the animals. And this difference in the psychic sphere and the consequent difference in the physical sphere have distinguished humans from non-humans: this is the speciality of human beings.” “In the psycho-spiritual sphere, the greatest obstacle is dogma. For the welfare of the human society, human beings will have to struggle vigorously against these dogmas, which seek to devour them like cobras with outstretched hoods.” “In order to achieve success in the struggle against spiritual obstacles, the entire humanity has to be established in Bhagavad Dharma (Divine Dharma), and then only will human beings be able to breathe the free atmosphere of supreme emancipation, beyond all the insurmountable walls of spiritual obstacles.” Prabhat Ranjan Sarkar (1921-1990) was a spiritual teacher in the tradition of Shiva and Krishna, and founded the international socio-spiritual organization Ananda Marga (“the Path of Bliss”).

L'histoire des sciences procède-t-elle de manière continue ou par ruptures 1 ? La question n'est pas nouvelle, et même si l'opposition radicale entre les deux positions est considérée comme dépassée, de nouvelles analyses de cas précis peuvent toujours contribuer à une meilleure compréhension de la complexité du débat. Tel est un des mérites de l'ouvrage de Charles Pence : si l'on considère en particulier la « théorie synthétique de l'évolution », qui a commencé à être publiée au début des années 1930, est-ce qu'elle représente un saut par rapport aux développements précédents, à partir d'une « révolution » menée à partir de la redécouverte des travaux de Mendel ? L'ouvrage en question analyse la théorie de l'évolution avant la théorie synthétique, pour montrer la complexité du sujet et pour indiquer qu'il y a plus de continuité qu'il n'y paraîtrait, au moins en ce qui concerne la place du hasard dans la théorie de l'évolution. La

In this article, we try to show the place of religion and religious attitude in Nel Noddings's educational system. In Noddings's philosophy of education, which is based on the theory of "care" or his ethics of care, the relationship between the teacher and the learner are based on the principles of his ethics of care, and therefore the religious field in this relationship is always open to both parties. Noddings believes that teachers and students in schools should freely discuss religion because schools are a place where one should practice moral behavior along with tolerance and tolerance towards others. In other words, schools are the starting point for building a democratic person. Therefore, according to Noddings, the social goal of education, which is to raise a democratic person, recommends tolerance and tolerance in the educational system in religious discussions in schools. Therefore, in this article, we try to show that according to Noddings's view, students' religious questions, issues, and concerns should not be raised only in religion-related lessons, but every lesson and every discipline should be open to free dialogue between the teacher and the student about religion and its issues and questions. From his point of view, we should invite students to enter into conversations beyond their limited skills. Therefore, in this article, we will use a descriptive and analytical method to examine religion in his philosophy of education. Ultimately, the conclusion that can be drawn from this article is that religion in Noddings' educational system can not only help students' development by adopting an appropriate approach, but also be very effective in the emergence of a democratic society based on tolerance and tolerance.

El ensayo se articula en tres partes. En la primera se hace un esbozo crítico sobre las corrientes teóricas actualmente de moda en arqueología. En la segunda -la central del trabajo- se reflexiona sobre cómo en la arqueología darwiniana anglosajona se dan determinadas circunstancias evolutivas que han conducido a su fragmentación, y cómo los investigadores de países hispanohablantes parten de una realidad sociocultural distinta que permitiría avanzar hacia un paradigma unificado mucho más fértil. En tercer y último lugar se habla sobre la necesidad de abrirse a potentes reflexiones que proceden del materialismo filosófico, como por ejemplo las que giran en torno a los conceptos de cultura y materia, y que permiten concluir que todas las manifestaciones culturales son materiales, independientemente de su grado de corporeidad.

Goal. The purpose of the research is to formulate and demonstrate potential additional expert capabilities and hypotheses to improve the quality of consideration of technical systems projects by combining analysis of the technical characteristics of the project and the parameters of the human factor influence.
Method. The article considers obtaining invariant relations for some characteristics of technical systems, on the basis of which the hypothesis of the equation of state of a technical system is formulated.
Result. The result of the research consists in the elaboration and development of auxiliary analytical approaches for comparing individual operational parameters of projects, conducting an expert assessment of new and existing technical systems of projects, devices and technologies during the implementation of expert activities. The application of the hypothesis of the equation of state of a technical system allows expert assessments of the safety of a technical system.
Conclusion. The use of additional expert approaches and hypotheses allows us to gain experience in expert assessments for comparing projects, correlative analysis of data, identification of potential opportunities in the context of further modifications and upgrades of technical systems of the project, develop improved operational forecasts and strategies, and make adequate management decisions.
Keywords: expert assessment, safety, safeometrics, equation of state, technical system, human factor, strategy, forecast.
Цель. Цель исследований заключается в том, чтобы сформулировать и продемонстрировать потенциальные дополнительные экспертные возможности и гипотезы для повышения качества рассмотрения проектов технических систем при сочетании анализа технических характеристик проекта и параметров влияния человеческого фактора.
Метод. В работе рассматривается получение инвариантных соотношений для некоторых характеристик технических систем, на основании которых формулируется гипотеза уравнения состояния технической системы.
Результат. Результат исследования состоит в разработке и развитии вспомогательных аналитических подходов для сравнения отдельных эксплуатационных параметров проектов, проведения экспертной оценки новых и существующих технических систем проектов, устройств и технологий в ходе осуществления экспертной деятельности. Применение гипотезы уравнения состояния технической системы позволяет проводить экспертные оценки безопасности технической системы.
Вывод. Использование дополнительных экспертных подходов и гипотез позволяет провести наработку опыта экспертных оценок для сравнения проектов, корреляционный анализ данных, определение потенциальных возможностей в контексте осуществления дальнейших модификаций и модернизаций технических систем проекта, выработать улучшенные эксплуатационные прогнозы и стратегии, осуществить принятие адекватных управленческих решений.

L’investigation scientifique repose sur un certain nombre de propositions (axiomes, postulats, hypothèses) qui ne sont presque jamais elles-mêmes l’objet de quelconques réflexions ou recherches. Or, il s’avère que ces énoncés, notamment lorsqu’ils sont mis en relation les uns avec les autres, révèlent un certain nombre de contradictions et de paradoxes qui suggèrent, pour le moins, diverses interrogations. Cet aspect est particulièrement prégnant au sein des sciences biologiques, et tout spécifiquement la théorie darwinienne de l’évolution par sélection naturelle – théorie pourtant largement acceptée par la communauté scientifique internationale, et considérée comme définitivement "prouvée". Ces contradictions et paradoxes, qui fragilisent grandement la biologie et le darwinisme, tout en étant pour l’essentiel ignorés, relèvent de ce que j’appelle une véritable "schizophrénie" intellectuelle – une "schizophrénie darwiniste". Dans cette première partie, je m’attacherai à montrer l’importance tant quantitative que qualitative de cette profonde problématique, insistant notamment sur les aspects historiques ayant graduellement mené à une désintégration des sciences du vivant ; j’insisterai, à plusieurs reprises, sur des solutions possibles pour la redéfinition d’une biologie authentique, fondée, par exemple, sur des préceptes lamarckiens et recentrée sur son sujet premier : l’individu biologique.

The main purpose of this paper is to study the prehistoric sites from different parts of Thailand, especially the Hoabinhian sites. It can help young researchers to understand the previous works, including the exploration and excavation of cultural remains. The geology and the Quaternary deposits can explain the archaeological record and must be well understood in relation to the sites of these regions. This review will help to establish the technical evolutionary trends and relationship between all techniques, used at that time in these sites in Thailand and Southeast Asia. Therefore, an attempt has been made to summarize the important prehistoric sites, apparently related with the Hoabinhian that have been excavated in Thailand. It starts from the older dates in the late Pleistocene and extends to the Holocene period of each region in Thailand.

This article explores the emergence of the innate spiritual capacity of Homo sapiens by
integrating perspectives from evolutionary biology, philosophy, and theology. It highlights a fundamental principle of Darwinian (or post-Darwinian) evolutionary theory: the necessity of an exogenous cause to generate adaptive transformations validated by natural selection.
The primary objective is to demonstrate, through logical reasoning, that this unique aptitude, exclusive to Homo sapiens, exceeds the explanatory scope of strictly naturalistic frameworks. The argument also challenges the limitations of the "God of the gaps" concept by repositioning transcendence as a legitimate hypothesis for understanding this human singularity.
This work aims to address the dogmatic omission of spirituality in contemporary evolutionary paradigms, reinforcing the connection between evolutionary theory and the emergence of spiritual capacity.

In a series of recent papers and in a book, this author put forward a mathematical model capable of embracing the search for extra-terrestrial intelligence (SETI), Darwinian Evolution and Human History into a single, unified statistical picture, concisely called Evo-SETI. The relevant mathematical tools are: (1) Geometric Brownian motion (GBM), the stochastic process representing evolution as the stochastic increase of the number of species living on Earth over the last 3.5 billion years. This GBM is well known in the mathematics of finances (Black-Sholes models). Its main features are that its probability density function (pdf) is a lognormal pdf, and its mean value is either an increasing or, more rarely, decreasing exponential function of the time. (2) The probability distributions known as b-lognormals, i.e. lognormals starting at a certain positive instant b > 0 rather than at the origin. These b-lognormals were then forced by us to have their peak value located on the exponential mean-value curve of the GBM (Peak-Locus theorem). In the framework of Darwinian Evolution, the resulting mathematical construction was shown to be what evolutionary biologists call Cladistics. (3) The (Shannon) entropy of such b-lognormals is then seen to represent the 'degree of progress' reached by each living organism or by each big set of living organisms, like historic human civilizations. Having understood this fact, human history may then be cast into the language of b-lognormals that are more and more organized in time (i.e. having smaller and smaller entropy, or smaller and smaller 'chaos'), and have their peaks on the increasing GBM exponential. This exponential is thus the 'trend of progress' in human history. (4) All these results also match with SETI in that the statistical Drake equation (generalization of the ordinary Drake equation to encompass statistics) leads just to the lognormal distribution as the probability distribution for the number of extra-terrestrial civilizations existing in the Galaxy (as a consequence of the central limit theorem of statistics). ( ) But the most striking new result is that the well-known 'Molecular Clock of Evolution', namely the 'constant rate of Evolution at the molecular level' as shown by Kimura's Neutral Theory of Molecular Evolution, identifies with growth rate of the entropy of our Evo-SETI model, because they both grew linearly in time since the origin of life. (6) Furthermore, we apply our Evo-SETI model to lognormal stochastic processes other than GBMs. For instance, we provide two models for the mass extinctions that occurred in the past: (a) one based on GBMs and (b) the other based on a parabolic mean value capable of covering both the extinction and the subsequent recovery of life forms. (7) Finally, we show that the , 2008) model for Darwinian Evolution identifies with an Evo-SETI model for which the mean value of the underlying lognormal stochastic process is a cubic function of the time. In conclusion: we have provided a new mathematical model capable of embracing molecular evolution, SETI and entropy into a simple set of statistical equations based upon b-lognormals and lognormal stochastic processes with arbitrary mean, of which the GBMs are the particular case of exponential growth.

Two distinct teleological perspectives emerge from the ancient Greek tradition. (1) Platonic teleology, which represents teleology as the result of intentional agency and is the origin of the idea of design; and (2) Aristotelian teleology, which introduces teleology as the result of natural and intrinsic causes. The preceding framework for understanding nature was superseded by the advent of the modern era and the establishment of the scientific method. Nevertheless, despite the prevailing skepticism regarding the possibility and utility of teleology in the modern era, it is asserted that several prominent scientists of the modern era are staunch defenders of teleology (design). However, with Darwin's proposal of the theory of evolution, the path to the destruction of teleology was initiated. This article examines the interconnection between Darwin's theory of evolution (then neo-Darwinism) and teleology, focusing on how this theory effectively undermines the teleological perspective. However, it seems that recent findings in the field of biology challenge this dominant view and open the way for the revival of teleology.

Neo-Darwinian evolutionary theory is fixed in scientific thought as a dogma despite the lack of congruence with some observable and theoretical phenomena related to culture, epigenetics, abiogenesis, and agenetic life. Even the most current versions of evolutionary theory fall short in explaining a range of scenarios that lay outside Neo-Darwinian principles. Proposed here is a recontextualization of Darwinian theory within a new paradigm that focuses not on the biomechanics of evolution but on the existence of various mediums for transmitting Coded Information Networks through time and space. Following this revised perspective, evolution is not a uniform process but rather one defined by a series of overlapping stacked systems for carrying information organized with stepwise increased complexity and corresponding increased potential for manipulating and moulding matter into more complex forms. Panevolutionary Theory identifies three different types of evolution that, while containing different modes of operation, describe the processes used for creating and maintaining life in all its various forms. Phusitic Evolution describes the emergence of life through the dynamics of inorganic compounds, Zoetic Evolution models the propagation of life through molecular biological processes, and Noetic Evolution explains organisms and designed intelligent systems in which the knowledge itself directs the processes required for existence. This Panevolutionary perspective allows observable and theoretical phenomena related to 'Big History' and the complexity of life, including human behaviour, to be explained under unifying principles while resolving paradoxes and inconsistencies in the current attempts to apply the Neo-Darwinian paradigm as universal law.

Bob Thomas/Popperfoto via Getty Images/Getty Images I think that it is possible to draw upon Darwinism by way of analogy to understand the evolution of social and political institutions, as I do in the following, where I actually attempt to interpret Marx's materialist conception of history in Darwinian terms.

Although Darwin's Theory of biological evolution is the cornerstone of modern biology, it lacks proper physical foundations. We applied the second law of thermodynamics to analyze biological evolution. Oscillating state variables such as entropy, energy, temperature, pressure, and volume can be conceptualized as an endothermic, reverse Carnot cycle. This endothermic process can accumulate genetic and morphological complexity through a multi-step, cyclic process. This cycle alternates between phases that favor order and maximum energy use (low entropy) or high entropy competition, where natural selection promotes minimal entropy production, favoring highly specialized species. Our argument reconciles the contradictions between the maximum power principle and Prigogine's minimum entropy production theory. Periodic mass extinctions act as pivotal reset points, removing highly specialized evolutionary dead ends while creating opportunities for surviving species to initiate new cycles of enhanced complexity. Notably, genetic material serves as an orthogonal, inert medium, carrying innovations forward and enabling the accumulation of biological complexity. Evolution's capacity to enhance complexity spontaneously through entropic effects suggests a conceptual extension: the "second law of intellect," a complementary principle to the second law of thermodynamics. This principle can aid a more in-depth understanding of the Darwinian Theory and inspire artificial intelligence research.