Is Age A Discrete Or Continuous Variable?
The grandeur of an authentic ecological sensibility, in contrast to the superficial environmentalism so prevalent today, is that it provides us with the ability to generalize in the most radical way these fecund, supportive interrelationships and their reliance on variety as the foundation of stability. An ecological sensibility gives us a coherent outlook that is explanatory in the most meaningful sense of the term, and almost overtly ethical. “Fitness” is rarely biologically meaningful as mere species survival and adaptation. Left on this superficial level, it becomes an almost personal adaptive enterprise that fails to account for the need of all species for life support systems, be they autotrophic or heterotrophic. Traditional evolutionary theory tends to abstract a species from its ecosystem, to isolate it, and to deal with its survival in a remarkably abstract fashion.
We slander the natural world when we deny its activity, striving, creativity, and development as well as its subjectivity. Our reentry into natural evolution is no less a humanization of nature than a naturalization of humanity. The social and ecological problems of our time will not allow us to delay indefinitely in formulating a sound outlook and practice. The individual elements of these ambiguities of freedom have acquired a life of their own, all the more because our neutrality fosters abstention and withdrawal. The continuing substitution of rationalism for reason, of scientism for science, and of technics for ethics threatens to remove our very sense of the problems that exist, not to speak of our ability to resolve them.
In addition, 90% of social media users ages 18 to 49 say they see these types of post at least sometimes, compared with 68% of those ages 50 and older. Have students reconstruct a simple geologic history — which are the oldest rocks shown? I also like this simple exercise, a spin-off from an activity described on the USGS site above.
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We are, in a real sense, everything that existed before us and, in turn, we can eventually become vastly more than we are. Surprisingly, very little in the evolution of life-forms has been lost in natural and social evolution, indeed in our very bodies as our embryonic development attests. Evolution lies within us (as well as around us) as parts of the very nature of our beings. In almost every period since the Renaissance, a very close link has existed between radical advances in the natural sciences and upheavals in social thought. The Enlightenment brought a new appreciation of sensory perception and the claims of human reason to divine a world that had been the ideological monopoly of the clergy. Later, anthropology and evolutionary biology demolished traditional static notions of the human enterprise along with its myths of original creation and history as a theological calling.
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Freedom is viewed as utopistic and fanciful, and relegated to the underworld of repressed dreams, mystical visions, and Dionysian “excesses” like the Saturnalia and other ecstatic mystical rituals. What raises Locke beyond mere proprietary platitudes is the pronounced function he imparts to labor. The isolated ego, which Hobbes rescued from the hazards of mechanical nature by a political covenant, Locke strikingly rescues by an economic one. So far, Hobbes and Locke are as one in the extent to which they filter any spiritual qualities out of their social philosophies.
The Outlook of Organic Society
Whosoever sidesteps the conflicting alternatives between a potentially bountiful nature and an exploitive use of technics serves merely as an apologist for the prevailing irrationality. Certainly, no ethical argument in itself will ever persuade the denied and underprivileged that they must abdicate any claim to the relative affluence of capitalism. What must be demonstrated — and not merely on theoretical or statistical grounds alone — is that this affluence can ultimately be made available to all — but should be desirable to none.
Geologic Time
Humanity, as part of this natural history, has the intrinsic right to participate in it. As a unique agent of consciousness, humanity can provide the voice of nature’s internal rationality in the form of thought and self-reflective action. Libertarian reason seeks to consciously mitigate ecological destruction, in the realms of both social ecology and natural ecology. But these are the few sharply etched personalities of history, the handful of marginal rebels whose significance varies with the stability of social life. Their fortunes depend upon the reception they receive by much larger, often inert, masses of people.
This radiation may come from radioactive substances such as uranium , present in the clay or burial medium, or from cosmic radiation. When the ceramic is heated to a very high temperature (over 932°F [500°C]), these electrons fall back to the ground state, emitting light in the process and resetting the “clock” to zero. The longer the exposure to the radiation, the more electrons that are bumped into an excited state, and the more light that is emitted upon heating. Scientists can determine how many years have passed since a ceramic was fired by heating it in the laboratory and measuring how much light is given off. Thermoluminescence dating has the advantage of covering the time interval between radiocarbon and potassium-argon dating, or 40,000–200,000 years.
In both cases, the complexity of a situation, the limitations of time and place, and the prejudices that filter into what often merely appear as foresight conceal the multitude of particulars that are truer to reality than any ideological preconceptions and needs. Here, I would like to emphasize that my views on nature are linked by a fairly unorthodox notion of reason. As Adorno and Horkheimer have emphasized, reason was once perceived as an immanent feature of reality, indeed, as the organizing and motivating principle of the world.
And only priestly supplications, visibly reinforced by generous sacrifices in the form of goods and services, could redeem humanity, temper the punitive actions of the deities, and restore the earlier harmony that existed between humanity and its gods. In time, sacrifice and supplication became a constant effort in which neither the community nor its priestly corporation could relent. When this effort was institutionalized to the extent that the episodic became chronic, it created the early theocracies that go hand-in-hand with early cities, whose foci were always the temple, its priestly quarters, its storehouses, craft shops, and the dwellings of its artisans and bureaucracies.
Truth wears an unseen crown in the form of God or Spirit, for nature can never be trusted to develop on its own spontaneous grounds, any more than the body politic bequeathed to us by “civilization” can be trusted to manage its own affairs. Margulis has argued and largely established that the eukaryotic cells consist of highly functional symbiotic arrangements of prokaryotes that have become totally interdependent with other constituents . Eukaryotic flagella, she hypothesizes, derive from anaerobic spirochetes; mitochondria, from prokaryotic bacteria that were capable of respiration as well as fermentation; and plant chloroplasts, from “blue-green algae,” which have recently been reclassified as cyanobacteria.
By contrast, Cokaygne has “rivers great and fine of oil, milk, honey, and wine.” Food is bountiful, cooked and baked by nature’s own hand; eternal day replaces night, peace replaces strife, and “all is common to young and old, to stought and stern, meek and bold.” What applies to the individual, in Bentham’s view, can be extended to the community as the sum of all good and bad tendencies to which each of its members is exposed. Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as determine what we should do.
Self-detachment is not committed to antagonism as much as it is to wholeness, fullness, and completeness. Hegel’s concept of transcendence (aufhebung) never advances a notion of outright annihilation. Its negativity consists of annulling the “other” in order to SeniorSizzle absorb it into a movement toward a richly variegated completeness. One of the most vivid accounts of how communal labor traditions and forms linger on into modern times, often transforming grueling toil into festive work, appears in Tolstoy’s Anna Karenina.
As previously mentioned, radioactive decay refers to the process in which a radioactive form of an element is converted into a decay product at a regular rate. Radioactive decay dating is not a single method of absolute dating but instead a group of related methods for absolute dating of samples. The patterns from trees of different ages (including ancient wood) are overlapped, forming a master pattern that can be used to date timbers thousands of years old with a resolution of one year. As previously mentioned, radioactive decay refers to the process in which a radioactive form of an element is converted into a nonradioactive product at a regular rate. In most cases, this tells us about the climate of the period, because most plants only thrive in specific climatic conditions.