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Apokaliptikus fenomenológiának nevezem a fenomenológiai mozgalom azon fejleményét, amely eljuttat a voltaképpeni felfogásáig ennek lényegében és elágazásaiban akképpen, hogy a voltaképpeni eközben mégis megőrzi felfoghatatlanságát. Az „apokaliptikus” kifejezés itt a voltaképpeni feltárulását, revelációját jelenti. Mindennek egyéni, közösségi, és történelmi vonatkozásai vannak, amelyek mindegyike „politikai”, a szó platóni érelmében. A politikum ezen átfogó jelentése a fogalomfejlődés során egyfelől a közösségirányítási technikák körében, másfelől a politikum alanyának, a politikai vezetőnek egyre karakteresebb alakjában mutatkozik meg. Ez a két folyamat párhuzamosan zajlik, tudniillik a közösségi mechanizmusok kialakulása, illetve a vezér szerepének megformálódása során. Ez utóbbi körében kerülhet sor a politikai rossz hangsúlyos kialakulására, mivel itt nem egyszerűen eljárási hiba vagy jogi elégtelenség a kérdés, hanem a szabadon cselekvő személy személyisége. Ezen a vonalon tekintve a rossz már nem a fizikai, a morális vagy a metafizikai, hanem hangsúlyosan személyes.

Moving away from fossil fuels is essential for a sustainable future. Carrying out this transition without reversing the improvements in the quality of life is the ultimate challenge. While minimizing the anticipated impacts of climate change is the primary driver of decarbonization, the inevitable exhaustion of fossil energy sources should provide just as strong or perhaps even stronger incentives. The vast majority of publications outlining the pathways to “net-zero carbon emission” fall short from leading to a truly “fossil fuel-free” future without falling back to some level of dependence on fossil fuels with carbon capture and sequestration. While carbon capture and sequestration might be a necessary step toward decarbonization, such intermediate goals might turn into a dead end without defining the end point. The main obstacle to wider adoption of renewable energy resources is their inherent intermittency. Solar and wind are, by far, the most abundant renewable energy sources that are expected to take the lion share in transitioning to a sustainable future. Intermittency arises at multiple levels. The most recognized are the short-term (minute-by-minute, hourly, or diurnal) variations that should be the easiest to address. Less frequently realized are the seasonal and inter-annual variabilities. Seasonality poses far greater challenges than minute-by-minute or hourly variations because they lead to the absence of energy resources for prolonged periods of time. Our interest is the feasibility of a future where all energy (100%) comes from renewable sources leaving no room for fossil fuels. We carry out rudimentary statistical analyses of solar radiation and wind speed time series records to quantify the degree of their intermittencies seasonally and inter-annually. We employ a simple but robust accounting of the shortfalls when the supplies do not meet demand via a modified cumulative supply/deficit analysis that incorporates energy losses arising from transporting excess energy to storage and retrieving it as needed. The presented analysis provides guidance for choosing between the installation of excess capacity or the deployment of energy storage to guarantee reliable energy services under the assumption that the energy system is powered exclusively by renewable energy sources. This paper examines the seasonal and inter-annual variability of hydropower and biofuel resources to estimate their potential to mitigate the intermittencies of solar and wind resources. The presented analyses are meant to provide crude, bulk part estimates and are not intended for planning or operational purposes of the actual energy infrastructures. The primary focus of this paper is the Northeast region of the United States using the conterminous United States as a reference to assess the viability of reducing the energy storage need in the study region via improved connectivity to the national grid. This paper builds on the modeling exercises carried out as part of the climate-induced extremes on food, energy, water systems studies.

In this paper, we propose a novel, vision-transformer-based end-to-end pose estimation method, LidPose, for real-time human skeleton estimation in non-repetitive circular scanning (NRCS) lidar point clouds. Building on the ViTPose architecture, we introduce novel adaptations to address the unique properties of NRCS lidars, namely, the sparsity and unusual rosetta-like scanning pattern. The proposed method addresses a common issue of NRCS lidar-based perception, namely, the sparsity of the measurement, which needs balancing between the spatial and temporal resolution of the recorded data for efficient analysis of various phenomena. LidPose utilizes foreground and background segmentation techniques for the NRCS lidar sensor to select a region of interest (RoI), making LidPose a complete end-to-end approach to moving pedestrian detection and skeleton fitting from raw NRCS lidar measurement sequences captured by a static sensor for surveillance scenarios. To evaluate the method, we have created a novel, real-world, multi-modal dataset, containing camera images and lidar point clouds from a Livox Avia sensor, with annotated 2D and 3D human skeleton ground truth.

Hans Urs von Balthasar, one of the leading theologians of the twentieth century, uses the methods and results of classical phenomenology in many ways. Balthasar’s repeated criticism of Husserl, Scheler, and Heidegger conceals the fact of his dependence on these authors in various ways. The present text examines the implicit and explicit phenomenological elements in Balthasar’s thought. As a starting point, the title of the first French translation of one of his early books, Phénoménologie de la vérité, is used to outline the context of Balthasar’s endeavor. In what follows, I will show the phenomenological features of some of his major writings, analyze what he himself calls supernatural phenomenology, and argue for a more consistent phenomenological methodology that Balthasar could have worked out had he carefully considered the internal development of the phenomenological movement. “Apocalyptic phenomenology” emerges as the general title of an approach that links Balthasar’s methodology to that of the major phenomenological works, properly examined and extended.

Over the past decades, the world has experienced increasing heatwave intensity, frequency, and duration. This trend is projected to increase into the future with climate change. At the same time, the global population is also projected to increase, largely in the world’s cities. This urban growth is associated with increased heat in the urban core, compared to surrounding areas, exposing residents to both higher temperatures and more intense heatwaves than their rural counterparts. Regional studies suggest that Asia and Africa will be significantly affected. How many people may be exposed to levels of extreme heat events in the future remains unclear. Identifying the range in number of potentially exposed populations and where the vulnerable are located can help planners prioritize adaption efforts. We project the ranges of population exposed to heatwaves at varying levels to 2,100 for three future periods of time (2010–2039, 2040–2069, 2070–2099) using the Shared Socio-Economic Pathways (SSPs) and the Representative Concentration Pathways (RCPs). We hypothesize that the largest populations that will be exposed to very warm heatwaves are located in Asia and Africa. Our projections represent the warmest heatwaves for 15 days during these three periods. By the 2070–2099 period, the exposure levels to extreme heatwaves (>42°) exceed 3.5 billion, under the sustainability scenario (RCP2.6-SSP1). The number of those exposed in cities climbs with greater projected climate change. The largest shares of the exposed populations are located in Southern Asia and tropical countries Western and Central Africa. While this research demonstrates the importance of this type of climate change event, urban decision-makers are only recently developing policies to address heat. There is an urgent need for further research in this area.

Martin Heidegger’s thought is often seen in the context of its opposition to the traditional notion of religion as expressed especially in Christianity. Since Heidegger became not only estranged from, but even inimical to Christianity at least from his mid-period, some interpretations label his thought atheistic. However, as was pointed out among others by John Caputo or Friedrich-Wilhelm von Herrmann, the relationship between religion and Heidegger’s thought is complex. As a young person preparing for Catholic priesthood, Heidegger had a deep understanding of religion on the spiritual as well as the theological level. This essay attempts to show the general background of Heidegger’s attitude concerning religion in the tradition of the medieval writing entitled German Theology and also in the age when Heidegger developed his insights. It argues that, especially from his mid-period, Heidegger developed a peculiar kind of mysticism, which can be conceived in the context of the critical tradition of previous forms of religious mysticism. This tradition is even more critical if we leave the realm of German ‘titanism’ and seek for alternative philosophical expressions not arising from that linguistic context. The essay concludes that it is possible to understand Heidegger’s proposals as instrumental to a new understanding of the continuously changing forms and contents of religion if and only if one is prepared to apply the necessary amount of critical reflection.

In this article, I delineate a notion of phenomenology, which differs in many ways from earlier approaches. I term this understanding apocalyptic in the sense that this phenomenology discloses not only the essences of particular things, logical entities, ideas, and transcendental processes, but beyond them, it reveals reality in its essential openness to newness. The term apocalupsis refers not simply to the unveiling of something unknown earlier, but more importantly to the central determinant of reality in that it discloses irreducible newness. I show that the phenomenon of self-disclosure or revelation was at the center of the work of the first phenomenologists, such as Franz Brentano and Edmund Husserl; I emphasize the notion of phenomenological revelation in the thought of Max Scheler and Martin Heidegger. In this context, I offer an interpretation of the phenomenologies of Emmanuel Lévinas, Michel Henry, and Jean-Luc Marion. I argue that the notion of nouveauté novatrice of Miklos Vetö is a phenomenologically inspired insight into the nature of the essence of phenomenology. I claim that newness is the core of reality engendering a new conception of phenomenology as a philosophy of reality–a phenomenology aptly termed neology, a development of what is known as “the phenomenological movement”.

The ingenious thought of Anton Günther (1783–1863) is rarely mentioned in the annals of nineteenth-century philosophy. However, in the eyes of his contemporaries, Günther belonged to the key thinkers of his age on par with Kant, Fichte, Hegel, and Schelling. Günther was an original writer yet he left many of his insights undeveloped or ambiguously formulated. As a flamboyant and popular debater, he attacked the most influential philosophers of his time. His attacks were aimed especially at what he termed the unavoidable pantheism of these thinkers, a pantheism Günther often identified with monism. Monism, semi-monism, pantheism, and semi-pantheism are recurring charges of Günther against many influential thinkers, including even Descartes, whose thought Günther considered otherwise epoch-making. Based on a reformed Cartesianism, Günther elaborated his antidote he termed dualism. Yet Güntherian dualism turns out to be a synthesis properly termed organicism. On such a basis, Günther carried out a heroic attempt to transcend the horizon of traditional views and open the vista of an I-centered philosophy built on the universal notion of revelation. By re-reading this Bohemia-born thinker, one can have a better understanding of the scope and influence of what we term Austrian Philosophy. [ABSTRACT FROM AUTHOR]

Habitat loss and urbanization are primary components of human impact on the environment. Here, Venter et al.use global data on infrastructure, agriculture, and urbanization to show that the human footprint is growing slower than the human population, but footprints are increasing in biodiverse regions.