Organic Synthesis Quotes

Life is not found in atoms or molecules or genes as such, but in organization; not in symbiosis but in synthesis.

The transpersonal experiences revealing the Earth as an intelligent, conscious entity are corroborated by scientific evidence. Gregory Bateson, who created a brilliant synthesis of cybernetics, information and systems theory, the theory of evolution, anthropology, and psychology came to the conclusion that it was logically inevitable to assume that mental processes occurred at all levels in any system or natural phenomenon of sufficient complexity. He believed that mental processes are present in cells, organs, tissues, organisms, animal and human groups, eco-systems, and even the earth and universe as a whole.

The Prussian state is, for Hegel, the model most akin to the rational state because it represents, thanks both to the Protestant religion and the authority of the monarchy, a synthesis between the revolutionary exigencies of principles and the traditional exigencies of organization.

The other line of argument, which leads to the opposite conclusion, arises from looking at artificial automata. Everyone knows that a machine tool is more complicated than the elements which can be made with it, and that, generally speaking, an automaton A, which can make an automaton B, must contain a complete description of B, and also rules on how to behave while effecting the synthesis. So, one gets a very strong impression that complication, or productive potentiality in an organization, is degenerative , that an organization which synthesizes something is necessarily more complicated, of a higher order, than the organization it synthesizes. This conclusion, arrived at by considering artificial automaton, is clearly opposite to our early conclusion, arrived at by considering living organisms.

Caffeine not only dehydrates the body, but also leaches calcium and magnesium, and is an antagonist to the neurotransmitter, adenosine. Adenosine is needed for RNA synthesis (function).

These two visions—Darwinian organicism and Christian messianism—seem contradictory today because they reside on different sides of the culture war. But in the Progressive Era, these visions complemented each other perfectly. And Wilson embodied this synthesis. The totalitarian flavor of such a worldview should be obvious. Unlike classical liberalism, which saw the government as a necessary evil, or simply a benign but voluntary social contract for free men to enter into willingly, the belief that the entire society was one organic whole left no room for those who didn’t want to behave, let alone “evolve.” Your home, your private thoughts, everything was part of the organic body politic, which the state was charged with redeeming.

There is a significant hereditary contribution to ADD but I do not believe any genetic factor is decisive in the emergence of ADD traits in any child. Genes are codes for the synthesis of the proteins that give a particular cell its characteristic structure and function. They are, as it were, alive and dynamic architectural and mechanical plans. Whether the plan becomes realized depends on far more than the gene itself. It is determined, for the most part, by the environment. To put it differently, genes carry potentials inherent in the cells of a given organism. Which of multiple potentials become expressed biologically is a question of life circumstances. Were we to adopt the medical model — only temporarily, for the sake of argument — a genetic explanation by itself would still be unsuitable. Medical conditions for which genetic inheritance are fully or even mostly responsible, such as muscular dystrophy, are rare. “Few diseases are purely genetic,” says Michael Hayden, a geneticist at the University of British Columbia and a world-renowned researcher into Huntington’s disease. “The most we can say is that some diseases are strongly genetic.” Huntington’s is a fatal degeneration of the nervous system based on a single gene that, if inherited, will almost invariably cause the disease. But not always. Dr. Hayden mentions cases of persons with the gene who live into ripe old age without any signs of the disease itself. “Even in Huntington’s, there must be some protective factor in the environment,” Dr. Hayden says.

Philosophy means and includes five fields of study and discourse: logic, aesthetics, ethics, politics, and metaphysics. Logic is the study of ideal method in thought and research: observation and introspection, deduction and induction, hypothesis and experiment, analysis and synthesis - such are the forms of human activity which logic tries to underhand the guide; it is a dull study for most of us, and yet the great events in the history of understand are the improvements men have made in their methods of thinking and research. Aesthetics is the study of ideal form, or beauty; it is the philosophy of art. Ethics is the study of ideal conduct; the highest knowledge, said Socrates, is the knowledge of good and evil, the knowledge of good and evil, the knowledge of the wisdom of life. Politics is the study of ideal social organization (it is not, as one might suppose, the art and science of capturing and keeping office); monarchy, aristocracy, democracy, socialism, anarchism, feminisim - these are the dramatis personae of political philosophy. And lastly, metaphysics (which gets into so much trouble because it is not, like the other forms of philosophy, an attempt to coordinate the real in the light of the ideal) is the study of the "ultimate reality" of all things: of the real and final nature of "matter" (ontology), of "mind" (philosophical psychology), and of the interrelation of "mind" and "matter" in the processes of perception and knowledge (epistemology).

Boyd’s review of the literature on these approaches led him to the following impressions. It is advantageous to possess a variety of responses that can be applied rapidly to gain sustenance, avoid danger, and diminish an adversary’s capacity for independent action. Organisms must cooperate or, better yet, harmonize their activities in their endeavors to survive in an organic synthesis. To shape and adapt to change, one cannot be passive; indeed, one must take the initiative. The combination of variety, rapidity, harmony, and initiative—particularly their interaction—seems to be the key that permits one to shape and adapt to an ever-changing environment. These qualities aid in getting inside an adversary’s OODA loop. With these insights in mind, Boyd began his historical review of conflict, theorists, and practitioners of the art of war.

The truth, not widely understood until later, was that the deep-learning revolution was as much a revolution in hardware as software. It was the product of not one but two unpopular, cast-off, discredited, and cash-starved technologies whose ideal form could only be revealed in synthesis. Neural nets running on parallel computers: these tightly coupled technologies were the twin strands of DNA for a new and powerful organism, looking to consume all the data in the world.

Over those years, students of “fascism,”1 as a subject of inquiry, have seen its “essence” change, in the judgments of scholars, from a movement of the “extreme right” into one that was neither of the “right” nor the “left.”2We are now told that “Fascist ideology represented a synthesis of organic nationalism with the antimaterialist revision of Marxism.”3 From a political revolution entirely without any pretense of a rational belief system, we are now told, by those best informed, that “fascism’s ability to appeal to important intellectuals . . . underlines that it cannot be dismissed as . . . irrational. . . . [In] truth, fascism was an ideology just like the others.”4 Moreover, it has been acknowledged that “Fascism was possible only if based on genuine belief.

Whatever may be the ideological or idealistic characteristics of cultural expression, culture is an essential element of the history of a people. Culture is, perhaps, the product of this history just as the flower is the product of a plant. Like history, or because it is history, culture has as its material base the level of the productive forces and the mode of production. Culture plunges its roots into the physical reality of the environmental humus in which it develops, and it reflects the organic nature of the society, which may be more or less influenced by external factors. History allows us to know the nature and extent of the imbalances and conflicts (economic, political, and social) which characterize the evolution of a society; culture allows us to know the dynamic synthesis which have been developed and established by social conscience to resolve these conflicts at each stage of its evolution, in the search for survival and progress.

Starting from Descartes’ commitment to a few absolutely certain innate ideas and reason’s ability to determine some facts about reality a priori, Leibniz ended up making all ideas innate and deducing how God must have set up the universe. On the other side, Hume continued Locke’s emptying out of the mind until there was no longer a there there, that is, not even a substantial mind to be emptied. Far from being rationally justifiable, Hume demonstrated that most of our beliefs are determined by an arational reflex, a process that has roughly the epistemological status of digestion. Perhaps Kant’s greatest accomplishment was reconciling these deeply heterogeneous schools, weaving a seamless system out of ideas taken from both sides. The linchpin of this synthesis was what he called his Copernican Revolution: the epoch-making claim that the mind actively processes or organizes experience in constructing knowledge, rather than passively reflecting an independent reality. To speak metaphorically, the mind is more like a factory than a mirror or soft wax. It is this idea that enabled Kant to incorporate the empiricist dependence on experience into the rationalist ideal of universal and necessary knowledge.

Science is analytical description, philosophy is synthetic interpretation. Science wishes to resolve the whole into parts, the organism into organs, the obscure into the known. It does not inquire into the values and ideal possibilities of things, nor into their total and final significance; it is content to show their present actuality and operation, it narrows its gaze resolutely to the nature and process of things as they are. The scientist is as impartial as Nature in Turgenev's poem: he is as interested in the leg of a flea as in the creative throes of a genius. But the philosopher is not content to describe the fact; he wishes to ascertain its relation to experience in general, and thereby to get at its meaning and its worth; he combines things in interpretive synthesis; he tries to put together, better than before, that great universe-watch which the inquisitive scientist has analytically taken apart. Science tells us how to heal and how to kill; it reduces the death rate in retail and then kills us wholesale in war; but only wisdom desire coordinated in the light of all experience- can tell us when to heal and when to kill. To observe processes and to construct means is science; to criticize and coordinate ends is philosophy: and because in these days our means and instruments have multiplied beyond our interpretation and synthesis of ideals and ends, our life is full of sound and fury, signifying nothing. For a fact is nothing except in relation to desire; it is not complete except in relation to a purpose and a whole. Science without philosophy, facts without perspective and valuation, cannot save us from havoc and despair. Science gives us knowledge, but only philosophy can give us wisdom.

Partial solution: structured writing (aka Information Mapping®) Structured writing is an integrated synthesis of tools and techniques for the analysis of complex subject matters (primarily explanation and reporting) and a group of standards and techniques for the management of large amounts of rapidly changing information. It includes procedures for planning organizing sequencing and presenting communications. For stable subject matters, you can divide all the relevant sentences into 40 categories. Examples are: Analogy, Definition, Description, Diagram, Example, Non-example, Fact, Comment, Notation, Objectives, Principle, Purpose, Rule, etc. Some of the sentences stand by themselves in these categories (e.g. Definitions, Examples). Others make sense as part of larger structures (e.g. Parts-Function Table).

The “modern synthesis” in evolutionary biology brought the tools of population genetics to track the process of natural selection; now the “extended synthesis” adds the insight that organism and environment influence each other.

for two thousand years after his death Aristotle would set the way in which Christians and Muslims alike shaped their thoughts about the best way to organize and think about the physical world, about the arts and the pursuit of virtue. The Christian Church began by being suspicious about Aristotle, preferring the otherworldliness of Plato’s thought, but there was no other scheme for understanding the organization of the world as remotely comprehensive as his. When Christians were faced with making theological comments on natural subjects like biology or the animal kingdom, they turned to Aristotle, just as Christian theologians today may turn to modern science to inform themselves about matters in which they are not technically expert. The result was, for instance, that two millennia after the death of this non-Christian philosopher two monks in a monastery somewhere in northern Europe might consider an argument settled if one of them could assert, ‘Well, Aristotle says …’ Right down to the seventeenth century, Christian debate about faith and the world involved a debate between two Greek ghosts, Plato and Aristotle, who had never heard the name of Jesus Christ. Aristotle fuelled the great renewal of Christian scholarship in the Western Church in the twelfth and thirteenth centuries (see pp. 398–9), and even in the last twenty years the leaders of the Catholic Church in Rome have reaffirmed the synthesis of Christianity and Aristotelian thought which Thomas Aquinas devised at that time.

A like-minded group coalesced with the common mission of bringing the study of living organisms in line with existing research into the inanimate world. In modern terms, they wanted to show that living organisms obeyed the same mathematical, physical, and chemical laws as everything else. However, this approach put Helmholtz and his network in conflict with a large section of the European scientific community who felt such a synthesis of the animate and inanimate worlds was not possible. Many scientists of the day believed in vitalism, the idea that living organisms, in addition to the sustenance they received from food, water, air, and so on, also possessed a “vital,” life-giving force. While an organism was alive, this vital force controlled the physical and chemical processes that took place within it. Logically, therefore, when it died, that vital force disappeared, leaving the dead organism to decay as if it were inanimate. Helmholtz and his friends opposed this “vitalist” view and felt disproving it was a crucial step to putting biology on the same footing as physics and chemistry.

is not that Reason adds something to the separating power of Understanding, reestablishing (at some “higher level”) the organic unity of what Understanding has torn apart, supplementing analysis with synthesis; Reason is, in a way, not more but less than Understanding.

it is not that Reason adds something to the separating power of Understanding, reestablishing (at some “higher level”) the organic unity of what Understanding has torn apart, supplementing analysis with synthesis; Reason is, in a way, not more but less than Understanding.

wholly new forms of encyclopedias will appear, ready-made with a mesh of associative trails running through them, ready to be dropped into the memex and there amplified. The lawyer has at his touch the associated opinions and decisions of his whole experience…. The physician, puzzled by a patient’s reactions, strikes the trail established in studying an earlier similar case, and runs rapidly through analogous case histories, with side references to the classics for the pertinent anatomy and histology. The chemist, struggling with the synthesis of an organic compound, has all the chemical literature before him.

Memory is only the preservation of a synthesis previously made; it is plain that memory will not exist when the synthesis has not yet been effected or when it is but half effected and remains unstable and fragile. It is said that memory is a corporeal function, that remembrances have in some sort got into the organism: no doubt, yet they must have become organised. To establish remembrances, to create habits, is one of the prerogatives of mental activity.

If you looking for Rafting Company in Rishikesh? Then we are the people to call because we have it all. If you are looking for camping in Rishikesh, adventure, fun, anticipation and family bonding then your one weekend with us is awaiting. As in this weekend we give you all kind of rafting in Rishikesh like river rafting, bungee jumping and trekking, if you are the daring kind. And you can dare to paint the town red then paintball is your thing. Diffidence prevents us from audacity, but we do have the best camps for hosting your family weekends. So what are you coming up for Pack your bags as Uttarakhand Adventure is calling. If adventure runs from side to side your veins and you dare to ride high on the wild waters of the Ganga then head to Rishikesh for a rejuvenate and exciting holiday journey. Revitalize your drained body and mind in the good-looking surroundings of this holy town and let the thrill of white water rafting take you absent from the rest of the world. Offering a synthesis of chilly conditions and gorgeous sand beaches with Garhwal Himalaya Mountains in the background, Rishikesh is one of the most important rafting destinations in India. It is a place that continues to strike the thoughts of city dwellers who want to escape from their work routine and droning lifestyle. The best element of river rafting company in Rishikesh is that it can be enjoyed by anyone; you don’t need to be a swimmer or a specialized rafter to enjoy this sport. The strong present of the Ganga flowing down from a very high height through the Himalayan Mountain Range makes it one of the best rivers in India to enjoy rafting adventure. Wash away your fears and go in front and sail crossways the river awash with demanding whirlpools and rapids. If you manage to successfully man oeuvre through the stretch with little help from the guide, you positively deserve a pat on your back for your skirmishing spirit. Most of river rafting packages in Rishikesh are incomplete without experiencing the rustic charm of beach camping under the open sky. The best instance for white water rafting in Rishikesh is from February to May and as of September to November. River Rafting is best enjoyed in the consecrated valley of Rishikesh which boasts of the Great Ganges River downward with an ultimate force and existing precisely as the originator intended her to be- Wild and Free. The attendance of numerous rapids and troughs along the make bigger of the river fortifies the stand of Rishikesh as the River Rafting capital of India. Once here; you will be given a crash course on the sport, its navigational technique, and how to make it safer. Following the briefing, the organizers will hand you gear like rafts, paddles, helmets and life jackets.

The genetic program as a vital factor is not the same as the DNA molecules in the genes, for these are just molecules, not mindlike entities. The fact that qualities of mind are commonly projected onto the genes, especially the qualities of selfish, competitive people within capitalist societies, makes it easy to forget that they are just chemicals. As such, they play a chemical role, and their activity is confined to the chemical level. The genetic code in the DNA molecules determines the sequence of amino-acid building blocks in protein molecules , the so-called primary structure of the proteins. The genes dictate the primary stucture of proteins, not the specific shape of a duck's foot or a lamb's kidney or an orchid. The way the proteins are arranged in cells, the ways cells are arranged in tissues, and tissues in organs, and organs in organisms are not programmed in the genetic code , which can only program protein molecules. Given the right genes and hence the right proteins, and the right systems by which protein synthesis is controlled, the organism is somehow supposed to assemble itself automatically. This is rather like delivering the right materials to a building site at the right times and expecting a house to grow spontaneously.

In order for a field or discipline to progress and mature, it needs to reach a point where it can thoughtfully reflect on its origins, seek out a diverse set of perspectives on those reflections, and place that synthesis into a context that is useful for how the community pictures the future.

Genes are merely codes. They act as a set of rules and as a biological template for the synthesis of the proteins that give each particular cell its characteristic structure and functions. They are, as it were, alive and dynamic architectural and mechanical plans. Whether the plan becomes realized depends on far more than the gene itself. Genes exist and function in the context of living organisms. The activities of cells are defined not simply by the genes in their nuclei but by the requirements of the entire organism — and by the interaction of that organism with the environment in which it must survive. Genes are turned on or off by the environment. For this reason, the greatest influences on human development, health and behaviour are those of the nurturing environment. Hardly anyone who raises plants or animals would ever dispute the primary role of early care in shaping how genetic endowment and potential will unfold. For reasons that have little to do with science, many people have difficulty grasping the same concept when it comes to the development of human beings. This paralysis of thought is all the more ironic, since of all animal species it is the human whose long-term functioning is most profoundly regulated by the early environment. Given the paucity of evidence for any decisive role of genetic factors in most questions of illness and health, why all the hoopla about the genome project? Why the pervasive genetic fundamentalism? We are social beings, and science, like all disciplines, has its ideological and political dimensions. As Hans Selye pointed out, the unacknowledged assumptions of the scientist will often limit and define what will be discovered. Settling for the view that illnesses, mental or physical, are primarily genetic allows us to avoid disturbing questions about the nature of the society in which we live. If “science” enables us to ignore poverty or man-made toxins or a frenetic and stressful social culture as contributors to disease, we can look only to simple answers: pharmacological and biological. Such an approach helps to justify and preserve prevailing social values and structures. It may also be profitable.

the seed for the reconciliation can be found in the very idea that forms the core of the Critique of Pure Reason and the linchpin of its rationalist-empiricist synthesis; namely, the idea that the mind actively organizes experience.

Interestingly, the topic that I believe can best initiate this twenty-first-century rapprochement comes from the same figure who solved the parallel problem in the eighteenth century: Immanuel Kant. In fact, the seed for the reconciliation can be found in the very idea that forms the core of the Critique of Pure Reason and the linchpin of its rationalist-empiricist synthesis; namely, the idea that the mind actively organizes experience. This idea, along with its various interpretations and ramifications, forms an important thread of what has become known as anti-realism in analytic philosophy.

For most if not all forms of memory, in most if not all organisms, the protein synthesis process underlying memory storage is triggered by the activation of certain genes within the neurons forming memory. A key activator is the gene transcription factor, cyclic AMP response binding element protein (CREB).32 Extinction learning is no exception because it, too, involves CREB-dependent protein synthesis.33 CREB activity is regulated by neuromodulators, such as norepinephrine and dopamine, that are released by way of CeA outputs. Many other molecules and steps come into play as well.34 The result is that during extinction learning, recently active synapses on those neurons that undergo protein synthesis are strengthened, and new patterns of synaptic connections across the various neurons in the network constitute the memory. Reactivation of those synapses results in retrieval of the extinction memory, which suppresses the original CS-US association.

Perhaps Kant’s greatest accomplishment was reconciling these deeply heterogeneous schools, weaving a seamless system out of ideas taken from both sides. The linchpin of this synthesis was what he called his Copernican Revolution: the epoch-making claim that the mind actively processes or organizes experience in constructing knowledge, rather than passively reflecting an independent reality.

The energies of the electromagnetic spectrum include microwaves, radio waves, x-rays, extremely low-frequency waves, sound harmonic frequencies, ultraviolet rays, and even infrared waves. Specific frequencies of electromagnetic energy can influence the behavior of DNA, RNA, and protein synthesis; alter protein shape and function; control gene regulation and expression; stimulate nerve-cell growth; and influence cell division and cell differentiation, as well as instruct specific cells to organize into tissues and organs. All of these cellular activities influenced by energy are part of the expression of life. And

Unlike the animals, man has cultivated in himself a plethora of conflicting impulses and instincts: by virtue of this synthesis he has become lord of the earth. This manifold world of instinct is organized into locally circumscribed hierarchies, that he might not perish from his instincts being at cross-purposes; moralities are merely an expression of such hierarchies. Thus one instinct is master, while its contrary instinct, weakened and refined, serves as the impetus that stimulates the activity of the primary instinct. The most superior man would have the greatest diversity of instincts in the greatest intensity that he can bear. As a matter of fact, where the plant known as man has proved strong, we find instincts strongly opposed to each other (e.g. Shakespeare), but tamed.

Life, as we know it on earth, appears as a synthesis of two macromolecular systems. The proteins, because of their versatility and chemical reactivity, do all the work but are unable to replicate themselves in any simple way. The nucleic acids seem tailor-made for replication but can achieve rather little else compared with the more elaborate and better equipped proteins. RNA and DNA are the dumb blondes of the biomolecular world, fit mainly for reproduction (with a little help from proteins) but of little use for much of the really demanding work. The problem of the origin of life would be a great deal easier to approach if there were only one family of macromolecules, capable of doing both jobs, replication and catalysis, but life as we know it employs two families. This may well be due to the fact that no macromolecule exists which could conveniently carry out both functions, because of the limitations of organic chemistry; because, that is, of the nature of things.

A related issue to the Anthropic Principle is the so-called “god-of-the-gaps” in which theists argue that the (shrinking) number of issues that science has not yet explained require the existence of a god. For example, science has not (yet) been able to demonstrate the creation of a primitive life-form in the laboratory from non-living material (though US geneticist Craig Venter’s recent demonstration lays claim to having created such a laboratory synthetic life-form, the “Mycoplasma Laboratorium”). It is therefore concluded that a god is necessary to account for this step because of the “gap” in scientific knowledge. The issue of creating life in the laboratory (and other similar “gap” issues such as those in the fossil record) is reminiscent of other such “gaps” in the history of science that have since been bridged. For example, the laboratory synthesis of urea from inorganic materials by Friedrich Wöhler in 1828 at that time had nearly as much impact on religious believers as Copernicus’s heliocentric universe proposal. From the time of the Ancient Egyptians, the doctrine of vitalism had been dominant. Vitalism argued that the functions of living organisms included a “vital force” and therefore were beyond the laws of physics and chemistry. Urea (carbamide) is a natural metabolite found in the urine of animals that had been widely used in agriculture as a fertilizer and in the production of phosphorus. However, Friedrich Wöhler was the first to demonstrate that a natural organic material could be synthesized from inorganic materials (a combination of silver isocyanate and ammonium chloride leads to urea as one of its products). The experiment led Wöhler famously to write to a fellow chemist that it was “the slaying of a beautiful hypothesis by an ugly fact,” that is, the slaying of vitalism by urea in a Petri dish. In practice, it took more than just Wöhler’s demonstration to slay vitalism as a scientific doctrine, but the synthesis of urea in the laboratory is one of the key advances in science in which the “gap” between the inorganic and the organic was finally bridged. And Wöhler certainly pissed on the doctrine of vitalism, if you will excuse a very bad joke.

Daedalus Winter 2002. Vol. 131, pg. 89 The Biology of Race and the Concept of Equality. Ernst Mayr There is a widespread feeling that the word "race" indicates something undesirable and that it should be left out of all discussions. This leads to such statements as "there are no human races." Those who subscribe to this opinion are obviously ignorant of modern biology. Races are not something specifically human; races occur in a large percentage of species of animals. You can read in every textbook on evolution that geographic races of animals, when isolated from other races of their species, may in due time become new species. The terms "subspecies" and "geographic race" are used interchangeably in this taxonomic literature. … In a recent textbook of taxonomy, I defined a "geographic race" or subspecies as "an aggregate of phenotypically similar populations of a species inhabiting a geographic subdivision of the range of that species and differing taxonomically from other populations of that species." A subspecies is a geographic race that is sufficiently different taxonomically to be worthy of a separate name. What is characteristic of a geographic race is, first, that it is restricted to a geographic subdivision of the range of a species, and second, that in spite of certain diagnostic differences, it is part of a larger species. No matter what the cause of the racial difference might be, the fact that species of organisms may have geographic races has been demonstrated so frequently that it can no longer be denied. And the geographic races of the human races established before the voyages of European discovery and subsequent rise of a global economy - agree in most characteristics with the geographic races of animals. Recognizing races is only recognizing a biological fact. from Wikipedia: Ernst Mayr Ernst Walter Mayr was one of the 20th century's leading evolutionary biologists. He was also a renowned taxonomist, tropical explorer, ornithologist, philosopher of biology, and historian of science. His work contributed to the conceptual revolution that led to the modern evolutionary synthesis of Mendelian genetics, systematics, and Darwinian evolution, and to the development of the biological species concept.

we might reframe the answer in evolutionary terms. Recall that unicellular organisms evolved into multicellular organisms—not once, but many independent times. The driving forces that goaded that evolution, we think, were the capacity to escape predation, the ability to compete more effectively for scarce resources, and to conserve energy by specialization and diversification. Unitary blocks—cells—found mechanisms to achieve this specialization and diversification by combining common programs (metabolism, protein synthesis, waste disposal) with specialized programs (contractility in the case of muscle cells, or insulin-secreting capacity in pancreatic beta cells). Cells coalesced, repurposed, diversified—and conquered.

Measuring replication rates across different experiments requires that research be reviewed in some fashion. Research reviews can be classified into four types. A type 1 review simply identifies and discusses recent developments in a field, usually focusing on a few exemplar experiments. Such reviews are often found in popular-science magazines such as Scientific American. They are also commonly used in skeptical reviews of psi research because one or two carefully selected exemplars can provide easy targets to pick apart. The type 2 review uses a few research results to highlight or illustrate a new theory or to propose a new theoretical framework for understanding a phenomenon. Again, the review is not designed to be comprehensive but only to illustrate a general theme. Type 3 reviews organize and synthesize knowledge from various areas of research. Such narrative reviews are not comprehensive, because the entire pool of combined studies from many disciplines is typically too large to consider individually. So again, a few exemplars of the “best” studies are used to illustrate the point of the synthesis. Type 4 is the integrative review, or meta-analysis, which is a structured technique for exhaustively analyzing a complete body of experiments. It draws generalizations from a set of observations about each experiment.1 Integration Meta-analysis has been described as “a method of statistical analysis wherein the units of analysis are the results of independent studies, rather than the responses of individual subjects.”2 In a single experiment, the raw data points are typically the participants’ individual responses. In meta-analysis, the raw data points are the results of separate experiments.

If I had to recommend a Kriya book, it would be Ennis Nimis four-part book, Kriya Yoga - Synthesis of a Personal Experience. It's freely available on his website and it's the best book on the techniques of Kriya Yoga. It contains many of them with detailed explanations, as well as Ennio Nimis’ personal story on the path of Kriya Yoga. All of the other books on Kriya Yoga are just marketing bait. Many are also just spiritual fantasies, or they misguidedly keep talking about how important Yamas and Niyamas are to achieving enlightenment.

EVOLUTION, ALTRUISM AND GENETIC SIMILARITY THEORY by J. PHILIPPE RUSHTON The reason people give preferential treatment to genetically similar others is both simple and profound: they thereby replicate their genes more effectively. Altruism is a very interesting phenomenon, even recognized by Darwin as an anomaly for his theory. How could it evolve through his hypothesized "survival of the fittest" individual when such behavior would appear to diminish personal fitness? If the most altruistic members of a group sacrificed themselves for others, they ran the risk of leaving fewer offspring to carry forward their genes for altruistic behavior? Hence altruism would be selected out, and indeed, selfishness would be selected in. Altruistic behaviors, however, occur in many animal species, some to the point of self-sacrifice (Wilson, 1975). For example, honey bees die when they sting in the process of protecting their nests. Darwin proposed the competition of "tribe with tribe" to explain altruism (1871, p. 179). Thus, a tribe of people willing to cooperate and, if necessary, sacrifice themselves for the common good would be victorious over tribes made up of those less willing or able. Subsequently Herbert Spencer (1892/93) extended this, suggesting that the operation of a 'code of amity' towards the members of their own group, and a 'code of enmity' toward those of out-groups prevailed in successful groups. In non-elaborated forms, some version of "group-selection" was held by most evolutionists for several decades. A degree of polarization followed [Wynne-Edwards' advocacy of group selection] As D. S. Wilson put it, "For the next decade, group selection rivaled Lamarkianism as the most thoroughly repudiated idea in evolutionary theory" Essentially, there did not seem to exist a mechanism by which altruistic individuals would leave more genes than individuals who cheated. The solution to this paradox is one of the triumphs that led to the new synthesis of sociobiology. Following Hamilton (1964) the answer proposed was that individuals behave so as to maximize their "inclusive fitness" rather than only their individual fitness by increasing the production of successful offspring by both themselves and their relatives, a process that has become known as kin selection. This formulation provided a conceptual breakthrough, redirecting the unit of analysis from the individual organism to his or her genes, for it is these which survive and are passed on. Some of the same genes will be found in siblings, nephews and nieces, grandchildren, cousins, etc., as well as offspring. If an animal sacrifices its life for its siblings' offspring, it ensures the survival of shared genes for, by common descent, it shares 50% of its genes with each sibling and 25% with each siblings' offspring. …the makeup of a gene pool causally affects the probability of any particular ideology being adopted, which subsequently affects relative gene frequencies. Religious, political, and other ideological battles may become as heated as they do because they have implications for genetic fitness; genotypes will thrive more in some cultures than others. … Obviously causation is complex, and it is not intended to reduce relationships between ethnic groups to a single cause. Fellow ethnics will not always stick together, nor is conflict inevitable between groups any more than it is between genetically distinct individuals. Behavioral outcomes are always mediated by multiple causes.

What was the organism, its connection to the environment, and the thing it invented like? These are the questions that flow from a holistic perspective on the invention and evolution of language. This idea is explored in detail by anthropologist Agustin Fuentes of the University of Notre Dame in Indiana. He makes a case for an ‘extended evolutionary synthesis’. What Fuentes means by this is that researchers should not talk about the evolution of individual traits of species, such as human language, but instead that they need to understand the evolution of entire creatures, their behaviours, physiology and psychology, their niches, as well as their interaction with other species.

Based on our badly borrowed misunderstanding of the words ‘secular’ and ‘spiritual’ we seem to have become blinded by the dominant intellectual ideology of our times, according to which schools as secular organizations are supposed to not have anything to do with matters of the spirit. Education has, therefore, become concerned only with matters of material life (eventually leading to commodification)... This dichotomy between 'education for social success' and education for spirit' must go if we want to make Indian Education more relevant for the future of India. Education needs to become more integral, more complete through a meaningful synthesis of the two.

Platforms combine characteristics of traditional organizations and markets. A platform is essentially a synthesis of Coase’s firm and Hayek’s market. The firm no longer invests in production but rather in building the infrastructure and tools to support and grow a networked marketplace or community.

The fact is, however, that in a human being every psychic process is a personal activity, and that the neo-Freudian development of Freud's theory of the super-ego expresses the fact that the human environment does not remain a wholly external repressing force impinging on a unitary organism only from the outside : rather it comes to be psychically internalized in such a way as to form the endopsychic structure of a personality. Thus, in the long run, the intimate traumatic situations in which the individual suffers are no longer outside but are embedded in the personality itself.

Mae Wan Ho says that the crystalline structure of tissues and organs results in harmonic resonance of the whole structure: “When the coherence builds to a certain level . . . the organism behaves as a crystal . . . A threshold is reached where all the atoms oscillate together in phase and send out a giant light track that is a million times stronger than that emitted by individual atoms.

When a gene variant reduces an organism's fitness in a particular environment—a hairless man in Antarctica—we call the phenomenon genetic illness. When the same variant increases fitness in a different environment, we call the organism genetically enhanced. The synthesis of evolutionary biology and genetics reminds us that these judgments are meaningless: enhancement or illness are words that measure the fitness of a particular genotype to a particular environment; if you alter the environment, the words can even reverse their meanings.

Microorganisms eat the organic material in the system, and earthworms then consume the microbes. The microorganisms need carbon to fuel their metabolism and nitrogen for cell synthesis and to make enzymes that decay the organic materials. The way the microbes “eat” is by secreting enzymes that dissolve organic materials via breaking down chemical bonds. Enzyme activity increases as temperatures rise, but if it gets too hot, enzyme activity will decrease. With every 18°F (10°C) rise in temperature, from 32 to 95°F (0–35°C), there is a 1.5 to 3 percent increase in microbial activity.2 Enzyme activity also decreases if temperatures drop too low. Microorganisms need proper proportions of carbon and

Not a single people,' he began, as if reading line for line and at the same time continuing to look threateningly at Stavrogin, 'not one people has ever yet organized itself according to the principles of science and reason. Never has there been a single example of that, except only for a brief moment, out of stupidity. Socialism, by its very nature, must be atheism, for it has specifically proclaimed, from its very first words, that it is an atheistic construct and is intentionally organized exclusively according to the principles of science and reason. Reason and science in the life of peoples always, now and from the beginning of time, have fulfilled merely a secondary and auxiliary function; and that will be their function until the end of time. Peoples are formed and moved by another force that rules and dominates them, but whose origin is unknown and inexplicable. This force is the force of an unquenchable desire to go on to the end, while at the same time denying the end. This is the force of a ceaseless and tireless affirmation of its own being and the denial of death. It is the spirit of life, as the Scriptures say, "of living water", the drying up of which is threatened in the Apocalypse. It is the aesthetic principle, as the philosophers say, the moral principle, as they also identify it. "The search for God", as I call it more simply. The goal of all movements of peoples, in every people and in every period of its existence, is nothing but a search for God, its own God, unquestionably its own, and faith in him as the only true one. God is the synthesis of the personality of an entire people, taken from its beginning to its end. It has never been the case that all or many peoples have had a single common God, but each has certainly had its own special one. It is a sign of a people's extinction when gods begin to be held in common. When the gods come to be held in common, then the gods die and so does faith in them, along with the peoples themselves. The stronger a people, the more singular its God. There has never yet been a people without religion, that is, without the concept of evil and good. Each people has its own concept of evil and good, and its own evil and good. When many different peoples begin to hold concepts of evil and good in common, then the peoples die out, and then the very difference between evil and good begins to blur and disappear.

many investigators who study behavior have argued that emotions, especially animal emotions, are illusory concepts outside the realm of scientific inquiry. As I will seek to demonstrate, that viewpoint is incorrect. Although much of behavioral control is elaborated by unconscious brain processes, both animals and humans do have similar affective feelings that are important contributors to their future behavioral tendencies. Unfortunately, the nature of human and animal emotions cannot be understood without brain research. Fortunately, a psychoneurological analysis of animal emotions (via a careful study of how animal brains control certain behaviors) makes it possible to conceptualize the basic underlying nature of human emotions with some precision, thereby providing new insights into the functional organization of all mammalian brains. A strategy to achieve such a cross-species synthesis will be outlined here. It is based largely on the existence of many psychoneural homologies—the fact that the intrinsic nature of basic emotional systems has been remarkably well conserved during the course of mammalian evolution.

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ANYONE WHO IS of a thoughtful, philosophical cast of mind will occasionally be struck by the appearance of certain organizing principles of history. The form these principles seem to take inevitably depends upon one’s specific obsession. For a monarchist, history might be a story of the clash of great leaders; for a socialist, history is a struggle of classes in economic civil war. An agriculturalist sees the dynamic of populations, land, and availability of food; a philosopher might speak of the will to power or the will to synthesis; a theologian of the will of God.