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All religions should develop convincing responses to emerging bioethical problems stemming from medical and technological advancements. Additionally, believers need to know their faiths' interpretations of bioethical issues to be able to make medical decisions in line with their religious values. Therefore, Islamic bioethics should provide Muslims with conclusive and credible answers regarding newly rising problems in health care by revisiting the religious norms and decrees. However, the diversity in the Islamic denominations, the traditionalist aspect of the Sunni jurisprudence demanding strict compliance with the scriptural texts, the lack of unanimously accepted authority, and the limited number of academic works in Islamic bioethics (at least in English) complicate exploring new standards or rules for new ethical matters. In this view, the present paper aims to delineate two primary Islamic theological schools and propose al-Ghazali's maslaha as a general framework to analyze bioethical issues in the Sunni tradition. Maslaha allows exercising discretion in light of the protection of five fundamental values: religion, life, reason, lineage, and property. Maslaha has the potential to enable Sunni Muslims to appraise contemporary ethical questions, concerns, and dilemmas through an Islamic view and make more autonomous decisions by having religious guidelines. [ABSTRACT FROM AUTHOR]

This paper examines suicide prevalence among Nigerian youth struggling to find meaning in life. Frustrated by unattainable ideals, they experience despair. The study explores religion's role in providing support for meaning-seeking individuals. Utilizing an explorative approach, the paper highlights how religion can play a role in offering solidarity, morality, and hope as vital resources for creating a meaningful life. It introduces "Pastrotherapy" as a pastoral care approach to addressing existential questions. Findings emphasize the importance of religious communities and leaders in promoting resilience and addressing underlying causes of despair. This study reveals how religious beliefs and practices support Nigerian youth facing existential challenges, shedding light on the intersection of religion, meaning-making, and mental health. [ABSTRACT FROM AUTHOR]

The present paper aims to introduce a constructivist narrative intervention for Narrative Identity Reconstruction (NIR) in working with clients with a history of stressful life events (SLE). This intervention is based on a proposed conceptual framework explaining how SLE affects narrative identity. First, we provide a conceptual model to show the theoretical links between SLE and narrative identity through the three functions of making meaning, unity, and purpose. The present conceptualization proposes that concepts of meaning-making, self-concept clarity, and agency should improve for narrative identity reconstruction. For designing therapy steps, we were inspired by the procedure of the Life Design process for reconstructing narrative identity. We defined the following steps: (a) construct self-story through small stories, (b) deconstruct these stories, (c) reconstruct them into an identity narrative or life portrait, and (d) co-construct intentions that lead to the next action episode in the real world. We hope NIR can help clients construct a robust self-narrative in which the SLE is not a confusing and distressing experience leading to a broken narrative; instead, it can make sense and integrate into the bigger picture of self-narrative. It is suggested that future research empirically examine the NIR to explore the feasibility and effectiveness of the intervention in mental health settings. [ABSTRACT FROM AUTHOR]

There's a general assumption that teleology and function do not exist in inanimate nature. Throughout biology, it is generally taken as granted that teleology (or teleonomy) and functions are not only unique to life, but perhaps even a defining quality of life. For many, it's obvious that rocks, water, and the like, are not teleological, nor could they possibly have stand-alone functions. This idea - that teleology and function are unique to life - is the target of this paper. I begin with an overview of McShea's field theoretic account of teleology. I start with the field theoretic account because it presents a promising analysis of teleological systems. It is promising because, in not making any assumptions about life's special status in teleological systems, it avoids counterexamples that have problematized other accounts. I then consider some of the prominent efforts that some have made to avoid ascribing functions or teleology to some form of inanimate nature. In my assessment, none of the efforts are successful. I conclude by offering mineral evolution as a case study to show how inanimate nature can be both teleological and functional. The evolution of mineral species reveals that teleology and function extend to inanimate nature, and that teleology and function come in degrees. [ABSTRACT FROM AUTHOR]

Traditionally, the word 'life' in the concept of work-life balance focuses on family obligations. This conceptual paper sets out to present the notion that "life" goes beyond family responsibilities and is unique to employees of different demographics. Given the impending difference in how "life" is viewed by different groups of employees, this study reviews the literature and argues for the need to distinguish between different dimensions of the non-work domain. The discussion is centered on the transformation taking place within the Malaysian workforce. Recent trends indicate that "life" and "family" are indeed distinct domains. There is a need for organizations to acknowledge this distinction and provide relevant support to attain a balance between work, life, and family. The paper will help strengthen the knowledge about the "life" in the concept of work-life balance and employers better understand the conceptualization of "life" in work-life balance so that they can strategize and enhance employee well-being and eventually gain competitive advantage. Currently, the terms work-life balance and work-family balance are used interchangeably to represent a balance between the family and work domain. This is especially evident in collectivist countries such as Malaysia. However, the emphasis on family without due consideration to the needs of employees with different demographic configurations may result in work-life backlash. Hence, this study argues that the non-work domain is not limited to family obligations and should encompass both family obligations and personal activities. The emphasis on striking a balance between work and family domain should not be done at the expense of the well-being of employees with lesser or no family obligations. [ABSTRACT FROM AUTHOR]

In this paper, we contend that urban middle-class older Indians engaged in "serious leisure" as a way to reimagine and reconfigure the structure of everyday life during the pandemic-led epochal downtime. In particular, we heuristically show that leisure activity patterns and constraint negotiation strategies among older Indians followed conceptual semblances with the dominant leisure-based typology of Serious Leisure Perspective. By thematically analysing household surveys (n = 71), time-use diaries and in-depth interviews (n = 15) of middle to upper middle-class individuals (55–80 years), we show how both men and women distinguished between serious leisure that is marked by motivation, agency and perseverance with that of unstructured, routinized free-time (or causal leisure). Time-use diaries suggested that despite the changed realities of heightened domestic time available to both genders due to the pandemic, women recorded higher proportion of their daily hours in household management and caregiving. Although women were governed by moral-cultural self-descriptions in their engagement with leisure, it was often associated with an enhanced sense of self-actualisation, self-management and identity. Overall, we show how the social codes of age and gender were inextricably linked with the practice of leisure during the pandemic. [ABSTRACT FROM AUTHOR]

Quantum physics is a linear theory, so it is somewhat puzzling that it can underlie very complex systems such as digital computers and life. This paper investigates how this is possible. Physically, such complex systems are necessarily modular hierarchical structures, with a number of key features. Firstly, they cannot be described by a single wave function: only local wave functions can exist, rather than a single wave function for a living cell, a cat, or a brain. Secondly, the quantum to classical transition is characterised by contextual wave-function collapse shaped by macroscopic elements that can be described classically. Thirdly, downward causation occurs in the physical hierarchy in two key ways: by the downward influence of time dependent constraints, and by creation, modification, or deletion of lower level elements. Fourthly, there are also logical modular hierarchical structures supported by the physical ones, such as algorithms and computer programs, They are able to support arbitrary logical operations, which can influence physical outcomes as in computer aided design and 3-d printing. Finally, complex systems are necessarily open systems, with heat baths playing a key role in their dynamics and providing local arrows of time that agree with the cosmological direction of time that is established by the evolution of the universe. [ABSTRACT FROM AUTHOR]

For over 70 years, studies have reported lower rates of completed suicide in Muslim-majority countries and individuals who identify as Muslim. To this point, the mechanisms underlying the relationship between Islam and lower risk of suicide remain understudied. In an effort to advance our understanding, we convened a bilingual international interdisciplinary panel of experts for a discussion of the current state and future directions of the field. In this paper, we present an exploratory qualitative analysis of the core themes that emerged from the group interviews. We also derive a general theoretical model of the association between Islam and suicide risk. [ABSTRACT FROM AUTHOR]

Recovery from serious mental illness (SMI) is recognized as involving the development of a coherent and compassionate understanding of oneself and one's place in the world. For many reasons this may be an unusually daunting task in a maximum security prison, particularly in solitary confinement. For the incarcerated person who experiences psychosis and other severe emotional difficulties, to the extent that SMI is an experience of fragmentation, loss of agency, and loss of a sense of belonging to the human community, these things are amplified by the very experience of incarceration. In this paper we explored the general and specific tasks that psychotherapy in these settings should address if promoting subjective recovery is to be a key objective. After reviewing emerging literature on metacognition as a set of processes which underlie recovery from SMI, we have suggested that psychotherapy in highly restrictive correctional settings may promote subjective recovery to the extent that, sensitive to persons' metacognitive capacities, psychotherapy helps persons with SMI to form more coherent accounts of their challenges and possibilities and decide how to respond to them. We then suggested that in these types of forensic settings there may be very specific tasks for psychotherapists. These include establishing psychotherapy as a space in which meaning can jointly be made of the person's experience within prison, including their experiences and responses to the challenges of prison, as something that falls along the continuum of what can be made sense of within the context of their larger life. [ABSTRACT FROM AUTHOR]

In the era of positivism and anticlericalism of France's Belle Époque, scientist Alexis Carrel stood in stark contrast as one preoccupied with his faith and its relation to scientific scrutiny. Despite his early adult agnosticism, he sought proof of the divine and chose verification of the miraculous cures reported from the shrine at Lourdes, France. It so happened that on his first visit there, he encountered a truly remarkable "cure" of a young woman in the terminal stages of tubercular peritonitis. On a return visit, for the second time, he witnessed the restoration of sight to a blind child. Throughout the rest of his life, Carrel was struck by the proximity of the supernatural to corporeal interactions. He ultimately found a place for his faith as a parallel pathway and not in juxtaposition to the scientific. This paper chronicles Carrel's evolution of belief and reconciliation of faith and science. [ABSTRACT FROM AUTHOR]

Research and policymaking on positive mental health and well-being have increased within the last decade, partly fueled by decreasing levels of well-being in the general population and among at-risk groups. However, measurement of well-being often takes place in the absence of reflection on the underlying theoretical conceptualization of well-being. This disguises the fact that different rating scales of well-being often measure very different phenomena because rating scales are based on different philosophical assumptions, which represent radically different foundational views about the nature of well-being. The aim of this paper is to examine the philosophical foundation of the Satisfaction with Life Scale (SWLS) in order to clarify the underlying normative commitments and the psychometric compromises involved in the translation of theory into practice. SWLS is widely used by psychologists, public health professionals, economists, and is popular in national and international surveys of well-being. This paper introduces the philosophical theory of life satisfaction and explores how three central discussions within life satisfaction theory are reflected in the construction of the SWLS; (1) Whether we should be equally satisfied with our past, present and future, (2) Whether we should be satisfied with all the various domains of our lives, and (3) How to avoid the trap of "false consciousness", i.e. that people fail to recognize the injustice or misfortune of their lives. In the end, life satisfaction theory is contrasted with affective foundational theories of well-being, to explore the magnitude and limits of SWLS as a rating scale based on life satisfaction theory. [ABSTRACT FROM AUTHOR]

It is only in the last few decades that analytic philosophers in particular have begun to pay any serious attention to the topic of life's meaning. Such philosophers, however, do not usually attempt to answer or analyse the traditional question 'What is the meaning of life?', but rather the subtly different question 'What makes a life meaningful?' and it is generally assumed that the latter can be discussed independently of the former. Nevertheless, this paper will argue that the two questions are indeed connected, and that identifying and expanding upon the most plausible analysis of the former will provide the resources necessary to determine the most plausible answer to the latter. Specifically, this paper will argue that the traditional question is simply a request for the information which constitutes a coherent answer to one or more of a certain set of questions regarding human existence that were salient to the asker. In simpler language, the meaning of life itself is the information a person needs to make sense of it. This analysis can then also be applied to individual lives, such that asking for the meaning of X's life is an analogous request for the information necessary to make sense of that life in particular. Running with this concept of the 'meaning' of something as its 'sense', the paper then outlines an accompanying theory of 'meaningfulness' as 'sensefulness': a measure of the richness of certain aspects of the life, multiplied by their intelligibility. [ABSTRACT FROM AUTHOR]

The goal of the paper is to identify the message in letters written by Polish and Czech seniors. The letters were subject to qualitative analysis. The method used was the analysis of the inspired texts—letters written by older people to the younger generation, which may become a didactic tool for the younger generations to learn from the biographies of seniors. The result of the analysis is a list of categories reflecting the main aspects dominating in the letters. These categories are: message addressed to a younger generation, important events and people in individual life story, reflection upon the meaning of life and concerns and challenges in the course of life. All the seniors express their affirmation of family, share ethical reflections on their relationships with other people and on passing. Thus, the main message of the letters is a call to cherish family relationships, nurture relations with other people and show respect to others. [ABSTRACT FROM AUTHOR]

An infographic model of moral injury (MI) is introduced in this conceptual paper that distinguishes the development of a worldview discrepancy-induced genus of MI, called complex moral injury (C-MI), from a standard expression of moral injury (S-MI), clearly delineated as perpetration-focused and a violation of moral belief in the contemporary view. It builds upon a previous essay that examined the potential of paradoxical circumstance (e.g., clashes of value, competing moral expectations, and moral paradox) to inflict MI among military personnel during wartime (Fleming in J Relig Health 60(5):3012–3033, 2021). Accordingly, it heeds Litz et al.'s recommendation to expand the research of MI beyond the effects of perpetration and investigate the impact of morally injurious events that shake one's core moral beliefs about the world and self (Litz et al. in Clin Psychol Rev 29(8):695–706, 2009). A review of definitional, scale, and qualitative studies shows evidence of a nuanced and complex form of MI that presents as moral disorientation and is a response to a disruption and subsequent failure of foundational moral beliefs to adequately appraise ethical problems and inform moral identity. Interrelations between MI, assumptive world, and meaning theories suggest the mechanism of C-MI and potential therapies. Case studies from a Veterans Administration hospital in the United States and a walk through the diagram will help illustrate the model. Clinical implications of a definition that includes morally injurious events that shatter fundamental moral assumptions are discussed. The role of chaplains in facilitating acceptance and meaning-making processes is recommended for C-MI recovery. Acknowledging the model's need for empirical support, a plausible scale is discussed for future research. [ABSTRACT FROM AUTHOR]

The paper links discussions of two topics: biological individuality and the simplest forms of mentality. I discuss several attempts to locate the boundary between metabolic activity and 'minimal cognition.' I then look at differences between the kinds of individuality present in unicellular life, multicellular life in general, and animals of several kinds. Nervous systems, which are clearly relevant to cognition and subjectivity, also play an important role in the form of individuality seen in animals. The last part of the paper links these biological transitions to the evolutionary history of subjective experience. [ABSTRACT FROM AUTHOR]

This paper explores the general characteristics of the aesthetics of life. Our approach will be in thinking about the aesthetics of life as a domain independent from the realms of ethics and morality. This thesis discusses some of the theoretical debates around those concepts. The notion of 'pleasure' in those practices will be discussed as the one that gives shape to 'the art of life'. Pleasure also makes it possible for a person to perform these practices for a long period of time; what we call the 'life-long character of the aestheticization of life'. However, this effort endeavors to demonstrate another central theme of this style of life; the individual/social character of those practices is the one that exemplifies 'the art of life'. Thinking simultaneously about 'oneself' and the 'other' is the main concept that helps us the most to appreciate these practices. These debates are elaborated further in some case studies that have been researched between 2016 and 2019. These are real examples of peoples' lived experiences who, in different ways, try to give meaning to their lives by turning their existence into a work of art. [ABSTRACT FROM AUTHOR]

This paper addresses theoretical challenges, still relevant today, that arose in the first decades of the twentieth century related to the concept of the organism. During this period, new insights into the plasticity and robustness of organisms as well as their complex interactions fueled calls, especially in the UK and in the German-speaking world, for grounding biological theory on the concept of the organism. This new organism-centered biology (OCB) understood organisms as the most important explanatory and methodological unit in biological investigations. At least three theoretical strands can be distinguished in this movement: Organicism, dialectical materialism, and (German) holistic biology. This paper shows that a major challenge of OCB was to describe the individual organism as a causally autonomous and discrete unit with consistent boundaries and, at the same time, as inextricably interwoven with its environment. In other words, OCB had to conciliate individualistic with anti-individualistic perspectives. This challenge was addressed by developing a concept of life that included functionalist and metabolic elements, as well as biochemical and physical ones. It allowed for specifying organisms as life forms that actively delimit themselves from the environment. Finally, this paper shows that the recent return to the concept of the organism, especially in the so-called "Extended Evolutionary Synthesis," is challenged by similar anti-individualistic tendencies. However, in contrast to its early-twentieth-century forerunner, today's organism-centered approaches have not yet offered a solution to this problem. [ABSTRACT FROM AUTHOR]

The role of prognostics and health management is ever more prevalent with advanced techniques of estimation methods. However, data processing and remaining useful life prediction algorithms are often very different. Some difficulties in accurate prediction can be tackled by redefining raw data parameters into more meaningful and comprehensive health level indicators that will then provide performance information. Proper data processing has a significant importance on remaining useful life predictions, for example, to deal with data limitations or/and multi-regime operating conditions. The framework proposed in this paper considers a similarity-based prognostic algorithm that is fed by the use of data normalisation and filtering methods for operational trajectories of complex systems. This is combined with a data-driven prognostic technique based on feed-forward neural networks with multi-regime normalisation. In particular, the paper takes a close look at how pre-processing methods affect algorithm performance. The work presented herein shows a conceptual prognostic framework that overcomes challenges presented by short-term test datasets and that increases the prediction performance with regards to prognostic metrics. [ABSTRACT FROM AUTHOR]

In recent years, spirituality and the meaning of life are becoming increasingly important variables in the study of well-being, health, and happiness. The concept of spiritual intelligence (SI) was suggested as a potentially significant construct expanding our understanding of psychological determinants of human functioning. The aim of this paper was to investigate the factorial validity of the Spiritual Intelligence Self-Report Inventory (SISRI; King, 2008) in the context of research on a general factor of spiritual intelligence as a psychological construct. The SISRI was administered to 833 adults in Poland. A four-factor solution with one second-order factor of spiritual intelligence provided an inadequate solution. A four-factor solution with correlated factors and a reduced number of items provided an adequate fit to the data. It is concluded that so far, no data are supporting a single factor of SI measured by SISRI-24, and previous studies, including the original study, show that the measurement with this scale is highly problematic. Without a strong theory and proper measurement, the development of this highly promising area of research may be hindered. [ABSTRACT FROM AUTHOR]

The main policies of China have promoted the development of the urbanization and the industrialization. The rise of infrastructure energy consumption shows the process of modernization in our country; however, despite there are a lot of researches about the energy consumption in the field of construction, transportation and other infrastructure, in academia, there are less statistics about energy consumption for the infrastructure as a whole, and its proportion in total energy consumption in the whole country. Thus, this paper tries to characterize infrastructures of China, which include construction, transportation, energy, water supply and drainage, post and telecommunication system by establishing an estimation model of infrastructure system CO emissions through national official macro-level statistical data. We employ the simplified LCCOA method to analyze the activities in each stage and calculate associated CO emissions throughout infrastructures' whole life cycle in China from 1993 to 2012. The results show that CO emissions from the infrastructure have rapidly grown over the past decades. The total emissions of the standard coal were 888.16 million tons in 1993, up to about 7.76 billion tons in 2012. The operation stage emissions dominate over the infrastructure emissions, accounting for 80-90 % of the impact. In this paper, on the one hand, from the perspective of the overall environmental benefits, we provide a more comprehensive environmental assessment analysis method for the policy makers. On the other hand, the infrastructure construction of China has periodic characteristic. We analyze the specific features of the infrastructure CO emissions in different stages, and put forward emission-reduction measures in consideration of the current conditions, which reflects that the key of balancing the relationship between modernization and environment is adjusting emission reduction policy according to different stages to adapt to the 'new normal'. In addition, the method development is also important for future quantifications of CO emissions of other sectors in China and beyond. [ABSTRACT FROM AUTHOR]

The Special Composition Question may be formulated as follows: for any xs whatsoever, what are the metaphysically necessary and jointly sufficient conditions in virtue of which there is a y such that those xs compose y? But what is the scope of the sought after explanation? Should an answer merely explain compositional facts, or should it explain certain ontological facts as well? On one natural reading, the question seeks an explanation of both the compositional facts and the ontological; the question seeks to explain how composite objects exist; how there is a y such that the xs compose y. But it turns out that some answers to the Special Composition Question presuppose those ontological facts rather than explain those ontological facts. In this paper, I will indicate what I take to be the different explanatory demands met by the representative answers. I will argue that the wide scope explanatory demands can't be satisfied. I will also show that this result has bearing on the current debate about composition. [ABSTRACT FROM AUTHOR]

This paper aims to consider whether there is a link between youth happiness levels and adult life satisfaction. Our results are unequivocal that such a link exists both because demographic and socio-economic conditions are persistent over a lifetime and also because there is a persistence in personality effects. To test this link, we estimate a model of happiness for a sample of young people. This model provides us with a range of variables measuring socio-economic effects and personality effects amongst young people. These variables are then included in the adult life satisfaction model. The model is estimated using data from the British Household Panel Survey for 1994-2008. In addition to childhood happiness levels influencing adult life satisfaction significantly, we also find that the youthful personality trait for happiness has a larger effect on adult life satisfaction than demographic and socio-economic conditions. [ABSTRACT FROM AUTHOR]

Is there a relationship between political participation and individual life satisfaction? The idea that political participation makes people more satisfied with their lives has long been debated. However, the existing empirical research has not been very successful in demonstrating that such a relationship exists while some studies show that instead it is individual life satisfaction that impacts political participation. This paper aims to shed some light on the issue of causality between political participation and individual life satisfaction. Unlike former studies, we resort to panel data and apply a three wave model which allows us great flexibility to test several hypotheses. Also unlike previous studies, after correcting for measurement error, our analysis shows no compelling evidence of a causal relationship between political participation and life satisfaction. [ABSTRACT FROM AUTHOR]

The free-energy principle states that all systems that minimize their free energy resist a tendency to physical disintegration. Originally proposed to account for perception, learning, and action, the free-energy principle has been applied to the evolution, development, morphology, anatomy and function of the brain, and has been called a postulate, an unfalsifiable principle, a natural law, and an imperative. While it might afford a theoretical foundation for understanding the relationship between environment, life, and mind, its epistemic status is unclear. Also unclear is how the free-energy principle relates to prominent theoretical approaches to life science phenomena, such as organicism and mechanism. This paper clarifies both issues, and identifies limits and prospects for the free-energy principle as a first principle in the life sciences. [ABSTRACT FROM AUTHOR]

The philosophy of biology is witnessing an increasing enthusiasm for what can be called "individuals thinking". Individuals thinking is a perspective on the metaphysics of biological entities according to which conceiving of them as individuals rather than kinds enables us to expose ongoing metaphysical debates as focusing on the wrong question, and to achieve better accounts of the metaphysics of biological entities. In this paper, I examine two cases of individuals thinking, the claim that species are individuals and the claim that life on Earth is an individual. I argue that these claims fail to do the metaphysical work that one would want them to do. I highlight problems with the specific claims as well as with the general notion of 'individual', and argue that naturalistic metaphysicians of biology should think of the metaphysical status of theoretical entities, such as species and life, as fundamentally theory-dependent. This implies a metaphysical pluralism, that allows that in some theories species, life, and other such entities may feature as individuals, whereas in others they may feature as kinds. [ABSTRACT FROM AUTHOR]

The paper presents the results of studying the contact endurance and wear resistance of boride coatings, which were deposited on the 40Kh and ShKh15 steels by chemical heat treatment from boron-containing powders and with the addition of copper. The wear kinetics and mechanism of boride coatings in the I-20 lubricant at a pressure of 2140 MPa on the contact area during rolling friction with point contact have been studied. It has been found that the presence of copper in boride coatings increases by a factor of 1.5 their crack resistance compared with those without copper, which favorably affects the life of the coating/substrate composition under cyclic contact load. The life of specimens with boride coatings on steels under rolling friction up to the occurrence of pitting under certain test conditions has been determined. It is shown that the lives of the ShKh15 and 40Kh steels with boride coatings in the presence of copper are 1.9 and 2.4 times longer, respectively, than those of uncoated hardened steels. [ABSTRACT FROM AUTHOR]

Amongst other countries, the Netherlands currently allows euthanasia, provided the physician performing the procedure adheres to a strict set of requirements. In 2016, Second Chamber member Pia Dijkstra submitted a law proposal which would also allow euthanasia without the reason necessarily having any medical foundation; euthanasia on the basis of a completed life. The debate on this topic has been ongoing for over two decades, but this law proposal has made the discussion much more immediate and concrete. This paper considers the moral permissibility of Pia Dijkstra's law proposal, focusing on the ethics of the implementation Dijkstra describes in her proposal. I argue that, at present, Dijkstra's law proposal is unsuitable for implementation, due to a number of as of yet unaddressed problems, including the possible development of an ageist stigma and undue pressure on the profession of end-of-life coordinator. Perhaps adequate responses can be conceived to address these issues. However, the existence of a radically different, yet currently equally unacceptable position regarding the implementation of euthanasia for a completed life as proposed by fellow party member Paul Schnabel suggests it may be difficult to formulate an ethically acceptable implementation for this, in principle, ethically acceptable concept. [ABSTRACT FROM AUTHOR]

Power enthusiasts are engaged in two projects: (1) developing a decent metaphysical account of powers, and (2) applying that account in order to make progress on various other philosophical issues, ranging from narrowly related topics such as causality to further removed ones such as free will, reasoning, or perception. I argue that an intermediate step may be taken, one that explores 'varieties of power' while still staying within the realm of (1), of 'pure' powers metaphysics. Taking this intermediate step provides a much more interesting basis for those involved in project (2), 'applied' powers metaphysics. I articulate four such varieties of power by exploring various dimensions in which the explanatory profile of a power can be extended. I then briefly survey how these relate to various further metaphysical issues. [ABSTRACT FROM AUTHOR]

In Dynamis. Ontologia dell'incommensurabile, Gaetano Chiurazzi offers an account of the philosophical sense and implications of the discovery of incommensurable magnitudes in ancient thought. In his study, Chiurazzi presents the scope of the idea of incommensurability in contrast to those theories that have interpreted perception as the primary access to reality. Chiurazzi claims that the discovery of incommensurable relations, such as that of "1/square root of 2," which expresses the relation between the side and the diagonal of a square, introduces the conception of asymmetrical relations into Western epistemology and ontology. This conception finds in the modern idea of transcendental philosophy its mature formulation. In this paper, I draw on Maurice Merleau-Ponty's proposal of a phenomenology of perception in order to critically evaluate the working assumption in Chiurazzi's account that perception is the faculty of intuition that seizes upon the individual and therefore as "atomic" in nature. [ABSTRACT FROM AUTHOR]

To date, no definition of life has been unequivocally accepted by the scientific community. In frustration, some authors advocate alternatives to standard definitions. These include using a list of characteristic features, focusing on life's effects, or categorizing biospheres rather than life itself; treating life as a fuzzy category, a process or a cluster of contingent properties; or advocating a 'wait-and-see' approach until other examples of life are created or discovered. But these skeptical, operational, and pluralistic approaches have intensified the debate, rather than settled it. Given the failure of even these approaches, we advocate a new strategy. In this paper, we reverse the usual line of reasoning and argue that the "life problem" arises from thinking incorrectly about the nature of life. Scientists most often conceptualize life as a class or kind, with earthly life as a single instance of it. Instead, we advocate thinking about Earth's Life (with a capital 'L') as an individual, in the way that species are now thought to be. In this view, Life is a monophyletic clade that originated with a last universal common ancestor, and includes all its descendants. We can continue to use the category 'life' (lower case 'l') pragmatically to refer to similarities between various phenomena and Life. But the relevant similarities are a matter of interest and preference, not a matter of fact. The search for other life in the Universe, then, is merely a search for entities that resemble parts of Life in whatever sense astrobiologists find most appealing (e.g. metabolism, evolution, information, etc.). This does not mean that the search for evolved complexity elsewhere in the universe or its creation in the lab are futile endeavors, but that debates over whether they count as 'life' are. Ironically, finally abandoning the concept 'life' may make our searches for evolved complexity more fruitful. We explain why. [ABSTRACT FROM AUTHOR]

From a social-scientific perspective, this paper addresses an overlooked dimension of material poverty, namely spiritual poverty or the lack of spiritual sensitivity, and calls it a psychological disorder. Religions link deep spirituality with a kind of "poverty," namely simplicity of lifestyle and generosity toward the needy; but none advocates the poverty of outright destitution. A fully psychological "spiritualogy"—built on Bernard Lonergan's analysis of human consciousness or spirit and consonant with the humanistic psychology of Carl Rogers and Abraham Maslow and current psychotherapeutic understanding—explains the link between spirituality and poverty as a matter of personal integration and suggests interventions to address the corrosive epidemic soul sickness of the postmodern world, so different from traditional societies in which religion and culture intertwined and functioned effectively. [ABSTRACT FROM AUTHOR]

A multi-objective particle swarm optimization based on cooperative hybrid strategy (CHSPSO) is presented in this paper to solve complex multi-objective problems. Most algorithms usually contain only one strategy, which makes them unable to trade off the convergence and diversity when solving the complex multi-objective problems. The proposed cooperative hybrid strategy can effectively guarantee the convergence and the diversity of the algorithm. The multi-population strategy and the dynamic clustering strategy are employed to improve the convergence and the diversity. At the same time, the life strategy and lottery probability selection strategy are used to further ensure the diversity of the population. A series of test functions are used to verify the effectiveness of CHSPSO. The performance of the proposed algorithm is compared with other evolutionary algorithms. The results show that CHSPSO can obtain a better convergence and diversity for the complex multi-objective problems. [ABSTRACT FROM AUTHOR]

In this paper, we examine the use of the term 'life' in the debates within and about synthetic biology. We review different positions within these debates, focusing on the historical background, the constructive epistemology of laboratory research and the pros and cons of metaphorical speech. We argue that 'life' is used as buzzword, as folk concept, and as theoretical concept in inhomogeneous ways. Extending beyond the review of the significant literature, we also argue that 'life' can be understood as a Burstword in two concrete senses. Firstly, terms such as life easily turn into fuzzy, foggy and buzzy clouds of nonsense, if their use is not appropriately reflected. In these cases, the semantic orientation is detonated. This is the Burstword I characteristic of the concept of 'life' that we reveal for its unclear terminological use. Secondly, and in contrast to Burstword I, we show that the concept of 'life' can be used in a methodologically controlled way. We call this kind of use Burstword II. Here the concept of 'life' fulfils the function of expanding an inadequately narrow disciplinary or conceptual focus in different discursive contexts. In this second sense, 'life' receives an important operational function, for instance as a transdisciplinary research principle. It turns out that the innovative function and paradigm-changing power of metaphorical speech belong here as well. Finally, we illustrate three ethically relevant examples that show how 'life' can be applied as Burstword II in the context of synthetic biology. [ABSTRACT FROM AUTHOR]

In this paper, I make the case for risks and burdens of morality and meaning. Recognizing such risks and burdens would require many of us to expand how we think about the imposition of risks and burdens. As I take it, if such an expansion helps us make more sense of relevant cases and helps us clarify or resolve debates for which risks and burdens are relevant, then it is well-motivated. Accordingly, I will demonstrate the relevance of my proposed expansion to recent philosophical discussion on the ethics of procreation and provide a series of cases which my proposed expansion makes more sense of than an unexpanded account of risks and burdens and. Moreover, if adopted, I expect an expanded notion of risks and burdens will have implications far beyond procreative ethics. [ABSTRACT FROM AUTHOR]

What is understanding? My goal in this paper is to lay out a new approach to this question and clarify how that approach deals with certain issues. The claim is that understanding is a matter of compressing information about the understood so that it can be mentally useful. On this account, understanding amounts to having a representational kernel and the ability to use it to generate the information one needs regarding the target phenomenon. I argue that this ambitious new account can accommodate much of the data that has motivated theories of understanding in philosophy of science, and can also be generally applicable in epistemology and daily life as well. [ABSTRACT FROM AUTHOR]

The paper proposes to base the notion of the significance of life on the grounds of the singularity of each person as a psychical subject, i.e. personal singularity. No two persons are alike; each one of us, as a person, is intrinsically different from every other person. This personal singularity has a universal significance, namely, it makes a universal difference, whether or not this difference is distinct and acknowledged. Because morality and the significance of a person's life both rely upon personal singularity, there is an inseparable connection between morality and the significance of a human life. Nevertheless, as relying upon personal singularity, there is no insignificant or meaningless life, for a person's life has a universal significance whatever the actions of that person may be. Immoral actions or behavior do not reflect or express the personal singularity of an agent, whereas moral ones reflect or express this singularity. There is more to personal singularity and the significance of life than morality. As singularity is not subject to any comparison or competition, personal singularity implies that the life of one person is not more significant than the life of any other person. Thus, in my view, the significance of life is strictly egalitarian. [ABSTRACT FROM AUTHOR]

This paper argues that an adequate conception of a good life should recognize, in addition to happiness and morality, a third dimension of meaningfulness. It further proposes that we understand meaningfulness as involving both a subjective and an objective condition, suitably linked. Meaning arises when subjective attraction meets objective attractiveness. In other words one's life is meaningful insofar as one is gripped or excited by things worthy of one's love, and one is able to do something positive about it. The paper concludes with some speculations about how this conception of meaningfulness might help to explain the conditions under which social volunteering can be especially rewarding. [ABSTRACT FROM AUTHOR]

The present paper looks at the influence of culture on Turkish cancer patients' use of meaning-making coping, paying particular attention to religious, spiritual, and existential coping methods. Data were collected using an interview study (n = 25, 18 women, age range 20–71). Individuals were recruited at an oncology center and a psychiatry clinic in Istanbul. The main focus of the study has been on existential meaning-making coping, which is characterized by finding power inside oneself, altruism, family love, a search for meaning by contemplating philosophical issues, and having a positive life perspective (shukran—thankfulness). In contrast to findings from similar studies conducted in other countries (studies included in the same project), in Turkey religious belief directly determines the coping methods used, including the non-religious methods. [ABSTRACT FROM AUTHOR]

Life, not only in the well-known context of biochemical metabolism but also in the context of hypothetical life synthesized laboratorially or possibly found on other planets, is considered in this paper. The three-component information-energetic-structural irreducible processing in autonomous systems is the core of the proposed approach. The cybernetic organization of a general entity of life-the alivon-is postulated. The crucial properties of life and evolution are derived from the proposed approach. Information encoded in biological structures is also studied. [ABSTRACT FROM AUTHOR]

This paper discusses the practice of existential therapy as a process of engaged understanding for lived meaning. Understanding is viewed as a validating, contextualizing and resolute process of unfolding of what matters in the life projects of those entrusted to our care. Such 'matterings,' or meanings, are neither lost, found nor created, but lived in each moment of our lives, and most fully disclose themselves in the engaged participation of the therapeutic relationship. Our engagement both provides respect and dignity of any way of be-ing in situations, and offers the possibility of 'being otherwise,' if one chooses to do so, without privileging how one should be over how one has been or how one is in one's current circumstance. This kind of practice is based on the human science tradition and inseparability of existential-hermeneutical-phenomenological thought and practice; We meaningfully experience through understanding our ownmost limitations and possibilities within a shared human condition. Important distinctions are made in these reflections between a more familiar 'deficit-correction' model of care and the stance suggested in this paper: An understanding-collaboration model of care. The latter model places a primacy on 'being-with' as both an ontological, or inherent and common given of the human condition, and as an ontic, or particular, expression of therapeutic care. The paper closes with suggested implications for evidence-based concerns in relation to this project. [ABSTRACT FROM AUTHOR]

Although Theravada Buddhism and Roman Catholicism agree on the moral justification for palliative sedation, they differ on the premises underlying the justification. While Catholicism justifies palliative sedation on the ground of the Principle of Double Effect, Buddhism does so on the basis of the Third Noble Truth. Despite their theological differences, Buddhism and Catholicism both value the moral significance of the physician's intent to reduce suffering and both respect the sanctity of life. This blurs the demarcation line between Buddhism and Catholicism regarding the moral justification of palliative sedation. [ABSTRACT FROM AUTHOR]

This paper argues that contemporary philosophical literature on meaning in life has important implications for the debate about our obligations to non-human animals. If animal lives can be meaningful, then practices including factory farming and animal research might be morally worse than ethicists have thought. We argue for two theses about meaning in life: (1) that the best account of meaningful lives must take intentional action to be necessary for meaning-an individual's life has meaning if and only if the individual acts intentionally in ways that contribute to finally valuable states of affairs; and (2) that this first thesis does not entail that only human lives are meaningful. Because non-human animals can be intentional agents of a certain sort, our account yields the verdict that many animals' lives can be meaningful. We conclude by considering the moral implications of these theses for common practices involving animals. [ABSTRACT FROM AUTHOR]

Many theists have argued that contemporary physics provides evidence for the existence of God, insofar as the fundamental laws of nature display evidence of having been fine-tuned to allow for the emergence of biological life. (See, e.g., the works of Stephen Barr, Robin Collins, Paul Davies, John Leslie, Richard Swinburne, etc.) But some have objected that this evidence needs to be weighed against the conflicting evidence that biological life is a relatively late phenomenon in the universe. For if God really wanted the universe to contain life (esp. intelligent life), such that He specifically designed its laws with this in mind, why would He have set things up in such a way that it took billions of years for life to appear? One can employ this general concern to formulate an argument against intelligent design. In this paper I critically evaluate some existing theistic solutions to this sort of argument, and also propose several new lines of reply. [ABSTRACT FROM AUTHOR]

Michael Marder in Dump Philosophy claims that that there has been so much dumping with modern civilization that we now live in a dump, with those parts of our environment not contaminated by dumping, now rare. The growth of the dump is portrayed as the triumph of nihilism, predicted by Nietzsche as the outcome of life denying Neoplatonist metaphysics. Marder's proposed solution, characterized as "undumping", is to accept the dump and to promote reinterpretations and informal communities within the dump. It is argued here that Marder provides great insight into our current situation and its causes; however, his proposed solution is too weak. To respond to the situation described, it is argued, it is necessary to distinguish between healthy and unhealthy dumping, or more broadly, healthy and unhealthy participation in nature. To make this distinction, it is necessary see humans as ecosystems and components of ecosystems, including the global ecosystem, as these have been characterized by anti-reductionist ecologists. Ecosystems can be healthy or unhealthy. Dumping and dumps should be identified as problematic outputs when they damage the health of ecosystems. The products of human activity not destined to be consumed or used for further productive activity, can then be identified and judged according to whether they augment or damage ecosystems' health. Dumping should be severely restricted. This should be associated with making a commitment to life and its value, and living to augment life, developing the social and economic forms and institutions that facilitate living in this way. [ABSTRACT FROM AUTHOR]

In the paper at hand I introduce Goethe's ontology and methodology for the study of life as an alternative to current theories. 'Life,' in its individual, social and/or pan-natural form, has been a recurring topic in the social sciences for the last two centuries and may currently experience a renaissance, if we are to believe Scott Lash. Goethe's approach is of particular interest because he formulated it as one of the first critical responses to the nascent discipline of biology. It can be characterised broadly as phenomenology with a strong dose of life philosophy. For this reason, and to draw its contours more clearly, I compare his approach to the respective thoughts in Husserl's and Simmel's work. The comparison focuses on the two central concepts phenomenon and life but also discusses broader epistemological and methodological issues, such as the relationship between observer and observed, the relationship between culture (cultural sciences) and nature (natural sciences), the nature of causality as well as preferred methods of study. [ABSTRACT FROM AUTHOR]

Cultural bridging may alleviate and catalyze the therapeutic process and help to match therapeutic interventions and patient preferences. In this article, we propose to enhance Western-originated prevention and treatment of depression (behavioral activation) with an Eastern-originated cultural concept of the purpose of living (ikigai). Behavioral activation (BA) is an effective standard method (within cognitive-behavior therapy) to treat depression, whereas ikigai is a Japanese life philosophy attitude. Both approaches share the fundamental idea that the reflection of personal values guides the individual's everyday decisions. In the present narrative review, we try to explain and systematically compare both approaches to explore the possibilities of their meaningful integration. While the literature underscored the striking similarity between the fundamental ideas of both concepts, the main difference is that ikigai, as a traditional, non-psychotherapeutic approach, refers more to intuition and metaphorical heuristics. We introduce when and how the practice of ikigai could enhance behavioral activation interventions in psychotherapy and its transfer into everyday life. [ABSTRACT FROM AUTHOR]

Many contemporary eudaimonists emphasize the role of agency in the good life. Mark LeBar, for example, characterizes his own eudaimonist view this way: 'It is agentist, not patientist, because it emphasizes that our lives go well in virtue of what we do, rather than what happens, to us or otherwise'. Nicholas Wolterstorff, however, has argued that this prioritizing of agency over patiency is a fatal flaw in eudaimonist accounts of well-being. Eudaimonism must be rejected, Wolterstorff argues, because many life-goods are 'passivities' that are out of a person's hands, including how she is treated by others. In this paper, I defend eudaimonism against this passivities objection. I argue that eudaimonism can maintain its agentist character while also capturing the element of truth in the passivities objection-namely, that human well-being is vulnerable and social. I also argue that eudaimonists should avail themselves of the notion of receptivity to capture important aspects of the good life. [ABSTRACT FROM AUTHOR]

Through the examination of the lives (or afterlives) of several immortal beings, this paper defends a version of Moritz Schlick's claim that the meaning of life is play. More precisely: a person's life has meaning to the extent it there are things in it that the person values (1) intrinsically rather than merely instrumentally and (2) above a certain threshold of intensity. This is a subjectivist account of meaning in life. I defend subjectivism about meaning in life from common objections by understanding statements about life's meaning in quasi-realist terms. [ABSTRACT FROM AUTHOR]

This article, titled "Two Perspectives," explores the themes of life, medicine, relationships, and conversation. It is written in the form of two chapters, each presenting a different perspective. The first chapter reflects on the beauty and gratitude of existence, even in the face of limitations and the inability to fully experience the world. The second chapter contemplates the transience of life and the act of sparing someone from the burdens and inevitable disappointments of existence. The article concludes by stating that the data mentioned in the article is available within the article itself or its supplementary materials. [Extracted from the article]