A case is made for expanding of the concept of ecology to the cosmic scale. A key quality of ecology is the feedback that occurs through interdependence. Ecology has revealed the networks of cause and effect showing how human worldviews and their consequent actions have a destructive power on the scale of the whole planetary system. The worldview of reductionist science basically regards the universe as a vast ‘dead zone’ without intelligent life and levels of meaning and being. Cosmic ecology is a transdisciplinary perspective in which meaning and purpose are acknowledged as a legitimate zone of exploration.

In recent decades, improvements in cognitive studies have given rise to opportunities for technology to become involved in decision-making processes. Autonomous machines are mainly performing support actions that avoid distracting people from their primary tasks in the workplace. Nevertheless, there are already examples of machines that make decisions of greater responsibility. The text’s thesis is that technology has been empowered in organizations as a result of developments in artificial intelligence. This paper shows that both humans and technology can have autonomy in decision-making, defines techno-empowerment, and presents various examples of autonomous machines that are currently used in organizations.

This article provides historical context for the current state of discourse in academic economics and an assessment of disparate and viable heterodox economic methodologies to support a proposal for establishing the disciplines of design economics and speculative economics. Coherent, modern, and viable academic challenges to economic orthodoxy exist but are largely ignored by departments of economics. This proposal addresses the disconnect between economics and the rest of academia with a collaborative and interdisciplinary effort based on three tenets. Borrowing from established foresight methods design economics and speculative economics create a framework from which economics can evolve to embrace paradigm change.

In this paper, the author describes his Contentless Consciousness Theory (CCT), specifying two types of consciousness: delusional and contentless. Contentless consciousness is the true consciousness. The consciousness most of us have is delusional consciousness. We can eliminate the delusions of consciousness and their psychological structures by pursuing self-enlightenment. Eventually the delusional consciousness is transformed into contentless consciousness, a state of total liberation and authentic happiness. The three kinds of empirical evidence for supporting CCT are also described which are near death experiences, mediumship, and reincarnation. Finally, the paper concludes by providing 8 possible applications and topics for future research.

Preassembly refers to an evolutionary mechanism that complements current theory. It proposes that genes and gene fragments, formed over the eons among libraries of noncoding genes, ultimately contributed to coding sequences. Previous publications of ours on preassembly have helped explain many enigmas that beset modern biology; for example, the Cambrian explosion (“one of the most remarkable and puzzling events in the history of life,” S. J. Gould), and the appearance of flowering plants with their sparsity of precursors (an “abominable mystery,” C. R. Darwin). The rapid evolutionary development of the domestic cat and human intelligence is also viewed as evidence for a mechanism supplementing neo-Darwinism. The current account centers on convergent evolution as interpreted via DNA preassembly. Convergent evolution refers to the development of near-identical traits in organisms that lack a common ancestor. A prime example is the remarkable similarity between the eyes of humans and octopuses. When early ancestors of these species split apart on the evolution tree, hundreds of millions of years ago, only eyespots existed. Clearly, convergent eyes in the two organisms evolved independently. Current evolutionary belief says that the eyes appeared after Nature had first screened hundreds of mutations, one at a time, and that this multistep and random process produced, fortuitously, two near identical structures. Preassembly, on the other hand, proposes primeval genes, or DNA segments, that had been collected over vast time periods within huge libraries of noncoding DNA (i.e., “preassembled genes”). Ultimately, these DNA units were incorporated into functional genes, a process possibly aided by genetic site-scanning.

In this paper, I argue that rigorous attempts to grasp the challenges unique to transdisciplinary projects in the Global South (TPGSs) require an understanding of the target state’s political-economic dynamics, which can undermine TPGSs. In this regard, I harness social-conflict theory to examine how and why Cambodia’s political-economic dynamics affected my own transdisciplinary project, which addressed dam-induced problems in the northeast of the country from 2018 to 2021. The present paper’s findings clarify the relationships among various nonacademic TPGS stakeholders—a topic that has attracted little attention from transdisciplinarians but that can significantly shape TPGS outcomes.

Meta-analyses of experiments investigating human behavioral and physiological reactions to unpredictable future events suggest the existence of a poorly understood ability to “feel the future.” Is this effect reflected in sentiment metrics based on social media posts? To find out, analysis of 13 years of daily Twitter sentiment data in 10 languages was examined two weeks prior to events assessed as significantly negative and unpredictable, including acts of terrorism, mass shootings, unexpected deaths of celebrities, etc. Results of the analysis was statistically significant (p = 0.001), suggesting the existence of a form of collective presentiment.

The transfer of technical artifacts from industrialized countries to other parts of the world is nowadays a common and everyday occurrence. But the differences in the cultural backgrounds of societies, and the cultural and social consequences of technological incursion on destination societies have led to conflicts and dichotomies that have sometimes destroyed the cultural infrastructure of these destination societies. Therefore, making changes to imported technologies and the possibility of developing technology based on the needs of the native culture have been indispensable necessities for destination communities. In this article, we explore the possibilities surrounding this issue and look for a solution to be implemented. To this end, we first review and critique the views of scholars of science and technology studies and also of the philosophy of technology, and in particular look at the work of Ihde and Feenberg. We found their answers to these questions to be constructive but lacking a holistic approach that is also practicable. Finally, by presenting a three-step solution of our own, we try to bridge the gap and link the ideas of thinkers and the real issues of technology and culture in non-industrial societies. We believe these three steps offer a way to indigenize various forms of imported technologies.

We analyze process of global population aging, which will have a significant impact on all areas of public life in the 21st century. Global aging is likely to create an acute demand for labor-saving technologies, as well as give a powerful impulse in the field of medicine. As a result of the completion of Cybernetic Revolution and achievement by global aging of an advanced phase, a new society will be formed–cybernetic society. It is likely to be an elderly society, with the institutionalization of age differences, relying almost entirely on smart (cybernetic) technologies and AI-based self-regulating systems.