Human Desire Research Articles

The Lockean Proviso and Orbital Sustainability—An Anthropological View

Over the last decades, we have witnessed the gradual commercialization of the Earth orbit. The exponential development of private space activities makes this distant natural field, with the overcoming of technological difficulties, more and more hospitable to free initiative and entrepreneurship. However, the orbital space is considered global commons. Through the imaginary case method, we intend to ponder on possible ways to legally regulate the exploitation of the orbital space, namely the application of Pigouvian taxes, on the sustainability of the orbital environment, through ethical considerations originating from the application of the Lockean proviso. Although they are designed to cover the damage caused by that particular polluting activity, which is difficult to estimate and, in our case, almost impossible to quantify in the long run, the Pigouvian taxes are the result of a proactive logic. The tension between civilization and nature turns the world outside the Earth into a wilderness destined for humanization, another area of exercise of the liberal self. Non-legal reasons for the sustainability of the orbital environment may arise from observing the Lockean principle of fair ownership. Between the prohibition of an unreasonable destruction of nature’s goods and the equitable access to extra-terrestrial resources, the human desire for appropriation updates the proviso destined for the colonization of America in the twenty-first century. Given that there are currently no plans to clean the technological waste in orbit, adopting the conservation of the orbital environment as an ethical principle could help to formulate a more environmentally responsible liberalism, as part of a long-term agenda of exploitation in the vicinity of our planet.

Artist-in-Residence: Christian Kosmas Mayer

In the first part of the interview, we take a closer look at what Christian Kosmas Mayer has got up to as artist-in-residence at the Schaufler Lab@TU Dresden and discuss his conviction that recent developments in genetic engineering and AI actually have their roots in the timeless human desire for immortality. The second part of the interview focuses on Mayer’s latest project Maa Kheru, which has attracted considerable attention. The artist initiated a scientific research project with the ultimate goal of recreating the voice of a 2000-year-old mummy using data from CT scans and then composed an 8-channel sound piece from audio recordings of its vocalizations.

When the Fugitives Decide to Stay

"When the Fugitives Decide to Stay" looks at how language use, for many of us, marks value and non-value, and this marking becomes especially troubling under pandemic conditions. The essay juxtaposes bodily valuation and non-valuation during the AIDS epidemic and during our ongoing COVID moment, arguing that we need to expand our abilities to critique human desire and its operations.

GİYSİLERİN TARİHSEL SÜRECİNE GENEL BİR BAKIŞ AN OVERVIEW OF THE HISTORICAL PROCESS OF CLOTHING

İnsanlık tarihinde giysi kullanımı ne zaman başladığı bilinmemekte en erken dönemlerde avladıkları hayvan postlarını giysi olarak kullandığı varsayılmaktadır. İnsanoğlunun örtünme içgüdüsü ve doğal olaylardan korunma gereksiniminden doğan, giyim kuşam kültürü, tarih öncesi çağlardan başlayarak günümüze kadar gelmiştir. Giysiler dönemlerin, ülkelerin, toplulukların veya kişilerin özelliklerini yansıtan önemli objeler, kültürlerin en canlı belgelerinden de biri olmuşlardır. Mezopotamya coğrafyasında kurulan devletlerde, Eski Çağ Anadolu Uygarlıklarında tarih öncesi çağlara ait ilk buluntular sanat ve giyim kültürü hakkında bilgiler vermektedir. Prehistorya’ya ait giyim kuşam kültürü hakkında bilgileri duvar kabartmaları, çivi yazıları, kitabe, tabletler ve taş oymacılığı ile yapılan el sanatı eserler, giysiler hakkında bilgi vermektedir. Duvar kabartmalarında tasvir edilen insanların üzerlerindeki giysiler, farklı devirlerin giyim-kuşamını öğrenmemize yardımcı olmaktadır. Kurganlardan çıkarılan kanıtlar arkeologlara insanların giydiği giysilerde çıkarımlar yapma olanağı sağlamıştır. Toplumun sınıflara ayrılmasıyla giysiler arasındaki farklar da artmış, yaşan bu gelişmeler tarihin her döneminde olduğu gibi giyim kuşama da yansımıştır. Çok zengin bir giyim kuşam geleneği olmasına rağmen araştırmalar yetersizdir. Kültürel gelişmelerle değişime uğrayan giysilerin araştırılması önem arz etmektedir. Toplumlara göre farklı özellikler kazanan giysinin tarihsel süreçte gelişimini, bilinirliliğini arttırılmasına katkı sağlanması amacıyla bu çalışma yapılmıştır. Çalışmada nitel araştırma yöntemlerinden tarama modeli kullanılmıştır. Veri toplama tekniği olarak doküman analizi yapılmıştır. Elde edilen veriler örneklemeye uygun olduğu düşünülen görsel materyallerle desteklenmiştir. Bu araştırmada, giysilerin tarih öncesi dönemden (Prehistorik) başlayarak, Sümerler, İran, Mısır, Çin, Hun, Eski Anadolu Uygarlıklarında; Hititler, Uygurlar Frigler, Urartular, Bizans ve Osmanlı Dönemi ve Anadolu halk giysileri araştırılmış ve giysi örnekleri ile ele alınmıştır.
 It is unknown when the usage of clothes began in human history, however it is likely that they utilized the skins of the animals they hunted as clothing in the beginning. Starting in prehistoric times, the clothing generation's culture, which was developed from the human desire to cover and the necessity to protect against natural events, has made its way down to the present day. Important artifacts that reflect the peculiarities of many eras, countries, communities, or individuals have also become one of the most vivid cultural documents. The first ancient artifacts in the Ancient Anatolian Civilizations provide information on the culture of art and apparel in the states created in Mesopotamia's geography. It includes information about prehistoric clothing, wall reliefs, cuneiform writings, inscriptions, tablets, and handicrafts made with stone carvings, as well as clothing. The clothes worn by the people shown on the wall reliefs teach us about different eras of attire. Archaeologists have been able to make judgments about people's clothing based on evidence found in the kurgans. With the division of society into classes, the differences between clothes have also increased, and these developments have been reflected in clothing as in every period of history. Although there is a very rich tradition of clothing generation, researches are insufficient. It is crucial to look into the clothing that has altered as a result of cultural changes. This study was carried out in order to contribute to the development and awareness of the garment, which has evolved according to the societies, in the historical process. In the study, one of the descriptive research methods, the screening model was performed. Document analysis was performed as a data collection technique. The data obtained were supported by visual materials that were considered suitable for sampling. In this research, starting from the prehistoric period (Prehistoric), the clothes in the Sumerians, Iran, Egypt, China, Huns, Ancient Anatolian Civilizations; Hittites, Uyghurs, Phrygians, Urartians, Byzantine and Ottoman Periods and Anatolian folk costumes were researched and discussed with clothing samples.

Art’s Work in the Age of Biotechnology: Shaping Our Genetic Futures

Art’s Work in the Age of Biotechnology: Shaping Our Genetic Futures

Desiring a Kingdom: The Clinical Implications of James K. A. Smith’s Theological Anthropology

This article will engage in theology-directed integration. It will do so by first examining the theological anthropology of philosopher theologian James K. A. Smith. Smith presents a philosophical/theological anthropology of humans as embodied creatures embedded within cultural practices/liturgies. These liturgies implicitly shape and form the telos of human desire and contain ethics of ultimacy (e.g., image of the good life). In other words, liturgies shape the telos of one’s desire/love and what one ultimately worships. Liturgies are not neutral but aim one toward desiring a particular kingdom. Finally, the import of this theology will be explored as it relates to the clinical integrative practice of psychotherapy.

Editor's Introduction

Editor's Introduction

THE GUNUNGAN METAPHOR IN THE URIP IKU URUP VIDEO ART

Urip Iku Urup is a highly printed artwork made from plastic waste that serves as video art. Environmentally friendly relief prints used as video artworks motivate studies on their meanings. Thus, this study's problem is how to visualize the metaphor of the mountains (Gunungan) in the Urip Iku Urup video art. This qualitative-descriptive study seeks to discover the Gunungan metaphor in the video art by using the metaphor approach. The findings demonstrate that Urip Iku Urup's work uses the Gunungan metaphor as a manifesto for the three relationships between God, man, and nature. Gunungan, as a teaching in Javanese life philosophy, implies human desire or hope for future accomplishments.

Perancangan Sistem Informasi Penggajian Pada Cv Juata Jaya Teknik Bekasi

Along with the development of the times, human needs for technology are increasing along with the development of information technology that is increasingly rapid. The desire of humans to do things easily and quickly. To improve company performance, it can use information technology, especially computers, companies can manage information quickly and can be superior to other competitors. CV Juata Jaya Teknik is one of the companies engaged in contracting, this company offers contractor services with services that are fast, effective, and flexible, always trying to understand and serve wholeheartedly by realizing customer expectations for security, facilities, effectiveness and efficiency. Changes from time to time make developments in the field of technology increasingly diverse. Starting from the transportation sector, daily needs to the systems that exist in the company. One of them is the employee payroll system, in payroll some calculations are needed that refer to the SOP of the company. So that the system built can be adjusted to the needs and SOP of the company itself. With the employee payroll system application, it can simplify the data processing process quickly, accurately and efficiently so that it can avoid data delays and disharmony

Rule-following robots? Transitional legal disruption through regulatee design and engineering

ABSTRACT Artificial Intelligence (AI) and Extended Reality (XR) technologies present regulators with powerful tools to manipulate human behaviour, but more perniciously, human desire and indeed human being. This is because AI applications can interfere with our internal decision-making processes, and XR applications can affect our sensations by creating and mediating our experiences of the external world. When these technologically driven affordances are strained through contemporary cognitive science research to ground the notion that perceptions are processes for prediction error minimisation, such interferences can amount to designing and engineering the regulatee herself. Effectively, regulation no longer needs to be signalled in a normative regulatory environment, nor must it hardcoded into the architecture or technologically managed. Instead, AI and XR make it possible to design and create regulatees that embody the desired regulatory outcome. Paradoxically, however, such regulatory incorporation looks very much like the exercise of the agency of an agent and therefore is not recognised as a problem by contemporary legal principles and processes which seek to push back against obviously external influences or pressures. As a result, it is immensely difficult to articulate the legal or regulatory challenges posed by these developments, and to identify the harms through these doctrinal lenses.

ECONOMICS OF INTELLIGENCE IN THE CONTEXT OF A TRANSDISCIPLINARY APPROACH

Introduction. The versatility of the components of the human intelligence system, applied aspects of the mechanisms of formation of activity behavior of the individual in terms of its economic choices are considered. Research methods. The basis of methodological research is the methods of empirical and theoretical research: the use of a systematic approach in the analysis of theoretical foundations and practice in the field of behavioral economics. To achieve this goal, the following research methods were used: system and logical analysis, the method of analogies, systematization and generalization. Results. The versatility of the essence of the category "human intelligence" is investigated. The trinity model of human intelligence, which determines the influences, individual and collective life priorities, choices, including economic ones, is examined in more detail. The neural and psychological aspects of the brain and the tools that influence our human beliefs, desires, needs, financial choices, shape actions and personal economic behavior in general are considered. The essential characteristic of the definition of the economy of intelligence is given. The role and essence of human intelligence in the context of modern research of the transdisciplinary approach to economic choices of behavior of subjects in the conditions of interaction are substantiated. Perspectives. Further research on various aspects of human intelligence is important in the context of election economics, financial thinking, and entrepreneurship, in terms of a qualitatively new institutional plane of development of relations between educational services in the current realities of socio-economic development and economic reset at the national, regional and local levels..

The Rapture Module

Is it the natural desire of humans to be happy, or do they desire something else? In this work of philosophical short story fiction, Tucker mistypes a keystroke at his new job. However, his computer fixed his mistake and forces the correct answer to come out anyway. As he tries to explain what happened to his co-worker his boss comes by to tell him he is being given a promotion, even though he has only been at the company a few weeks. Later, at a coffee shop, he tries to order a drink he knows he doesn’t prefer, and the barista insists on selling him the drink he likes better. He then goes home to a wife that adores him. The problem is, Tucker is unhappy. He is unhappy because he feels he didn’t earn the promotion, and that he can’t make mistakes in Rapture, the artificial work where he is living. Everything will always go his way. This turns out to be not an ideal simulation, but a nightmare-like curse where nothing feels like it was earned or has value.

Релігійність Юрія Липи (1900–1944)

The article deals with the presence of religion in the life and work of Ukrainian public and cultural figure, doctor, writer and thinker Yuri Lypa. The definition of „religiousness” is given, relevant biographical facts found, non-random works are analyzed. Yuriy Lypa is a native of Poltava region (town of Stari Sanzhary, April 22, 1900, 5.05 in the new style). After the adoption by his family of his father – a doctor, writer, politician Ivan Lypa – he lived in the Odessa region (1909-1918). Participant in revolutionary events in Odessa (1917–1918), co-founder of the publishing house „Narodni Styag” (1917–1936). Yu. Lypa studied law at Odessa (1918) and Kamyanets-Podilsky (1919–1920) universities and medicine at the universities of Poznan (1922–1928) and Vilno (1932). During 1929–1943 Yu. Lypa lived in Warsaw, where he carried out his medical, literary, scientific and public activities. Member and co-organizer of the literary groups „Soncecvit” (1921) and „Tank” (1929), the Ukrainian student corporation „Chornomore” (1925–1933), the Ukrainian Economic Bureau (1933–1934); Ukrainian Black Sea Institute (1940–1944). Yu. Lypa’s creative legacy includes more than 360 poetic and prose works, publicistic and medical works. The last year of his life (1943–1944) was in the Lviv region (Yavoriv, Buniv and Ivanyky). Yu. Lypa was tortured by the enkavedysts on August 19, 1944 for being a UPA doctor. From many interpretations of religiosity as spirituality and faith, religious knowledge and practices, the subjective manifestation of the existence of religion, etc., to analyze the emergence of this worldview trait chosen understanding of the phenomenon by the Pope Ivan Pavlo II: „Religiousness originates from a deep human desire for truth and underlies the free and personal search for the divine”. Yuri Lypa’s religiousness arose and deepened under the external influence (origination, upbringing, environment) and the internal needs of personal development, as well as a result of his spiritual experience, including spiritual practices.

Digitization of Love

Modern technologies are increasingly changing the life of humans. Even romantic relationships today are becoming technologically mediated. Digital technologies are used for communication and partner selection. Virtualization of relationships goes hand in hand with dehumanization, computer games, simulators, chatbots expand the possibilities of romantic and erotic relationships with technological unhuman. The development of artificial intelligence technologies has determined its decisive role both in the selection and communication with partners and in the creation of an "ideal" companion robot capable of satisfying human desires. The article describes the dynamics of changes in the impact of technology on the love sphere of life, presents examples of technologies used, and analyzes existing trends.

The Ethics of Joy: Spinoza on the Empowered Life by Andrew Youpa

Reviewed by: The Ethics of Joy: Spinoza on the Empowered Life by Andrew Youpa Julie R. Klein Andrew Youpa. The Ethics of Joy: Spinoza on the Empowered Life. Oxford: Oxford University Press, 2020. Pp. xi + 195. Cloth, $74.00. The Ethics of Joy offers reconstructive argument, careful engagement with select literature, and a big-picture presentation of Spinoza’s view of the well-lived human life. Not “convinced that Kantians in ethics are Kantians because of an argument that Kant or Korsgaard makes,” Andrew Youpa urges us to consider Spinoza’s view as “an alternative way of thinking about our lives—an alternative that is illuminating and insightful” (8). Since “the presentation of an illuminating alternative is arguably the best a philosopher can do” (9), this is no small task. Youpa argues that Spinozan virtue—human excellence—is defined by our power to care for ourselves and others, not by our accountability. On his reading, power, and particularly the process of increasing it, “empowerment,” explains Spinoza’s ethical vision. Human empowerment occurs in the acquisition of knowledge of ourselves, others, and God, and the affect of empowerment is joy. In moral terms, the empowered, joyful life is the well-lived life. Spinoza’s views on affects and morals have sometimes taken second place to metaphysics and epistemology in mainstream Anglophone literature. Youpa argues that Spinoza’s metaphysics of power (e.g. E IP34, E IIIP6) organizes the parts of the Ethics devoted to human affects, ways of living, and, most important, values. Ethics IVD8 is the textual pivot: “By virtue and power I understand the same thing, i.e. (by IIIP7), virtue, insofar as it is related to man, is the very essence, or nature of man, insofar as he has the power of bringing about certain things, which can be understood through the laws of his nature alone.” To live well is to increase our power to act as an adequate cause, that is, to express and realize our nature optimally in our interactions with others. Joy attends increases in our power; sadness, decreases. Moral evaluation, Youpa argues, provides the affective evidence. Chapters 1 and 2 argue that Spinozan affects, which Youpa glosses as “emotions,” are themselves distinctively representational, not merely qualitative or phenomenologically descriptive. Specifically, they bear “axiological information” (5). Emotions function like symptoms, pointing to an underlying reality. Precisely because emotions represent changes in power, they provide initial indications of value, which we subsequently articulate in evaluative judgments and moral knowledge. Youpa’s basic scheme is that emotional indications acquire a more propositional character. Reading Spinoza from the standpoint of power, our emotions and moral knowledge thus express metaphysical dynamics. Youpa’s middle chapters elaborate the relationship of the moral and the metaphysical. Why should we think that increases in power are intrinsically good and that increases in power are fundamental, accounting for both emotions and moral valence? Youpa answers that moral categories are “part of the fabric of [Spinoza’s] universe” (53). He rejects prevailing interpretations of Spinozan moral values in terms of human desires and the related construal of values as conventional or artificial. Addressing his opponents’ major textual evidence, Youpa rereads key passages to show that increases and decreases of power define Spinoza’s moral language. Youpa’s point is not just that the centrality of power provides an objective or real standard. Important as the real character of moral discourse is, Youpa argues that Spinoza’s moral realism rests on the further claim that considerations of changes in power are not exclusively descriptive—fully captured by, for [End Page 162] instance, physics—but simultaneously evaluative and normative: “Central metaphysical properties are irreducibly axiological” (93). Thus, Youpa rejects the idea of reducing moral claims to power claims; axiology is intrinsic to nature, not eliminated; Spinoza thus emerges as a moral nonnaturalist. While “the notions of goodness and badness are empty apart from enhancements and impairments of power” (116), power is not a neutral category. Ultimately, then, enhancements in an individual’s power are intrinsic, nonderivative, and noninstrumental goods; impairments of an individual’s power are bad in the same ways. Human beings’ paths through nature are of course marked by twists and turns, which...

Рецепция античного мифа об Атридах в кинофильме Вуди Аллена «Мечта Кассандры»

Modern Western artistic culture receives the Antiquity as the ancient myth. The myth of the Atreides enjoys an increased attention of playwrights in Western Europe and the United States, since it raises the universal issues of crime and punishment, awareness of guilt and assertion of truth. This article focuses on the reception of the Atreides myth in Woody Allen’s Cassandra ’s Dream. The article analyses the cultural dialogue between Antiquity and Modernity: the director has transferred the ancient plot to modern reality and endowed the Americans with the features of ancient heroes. The plot of the film develops around a murder committed by the brothers for financial gain. It correlates with the murder of Agamemnon as well as his wife and Aegisthus. Ian’s determination is reminiscent of Elektra’s behavior: he incites his brother to commit a crime and feels no repentance after the murder has occurred. Like Euripides’s Orestes, the other brother, Terry, cannot calm down after the crime, saying that he repents and wants to open himself to the police in order to suffer a well-deserved punishment. In the conflict between the brothers, killing a brother is the only way out of the situation, although Ian says that he feels the same “strange vision”: he must kill again. While ancient heroes act under the will of gods, which gives the impression of conscious and controlled actions, modern heroes are driven by circumstances. While heroes of ancient literature take murders for granted, as a legitimate revenge or even a feat, modern artistic culture focuses on the ethical side of the bloodshed. A modern human is dominated by a new Christian morality, which though oftentimes unrealized, affects human desires and functions as a source of ethical reflections. The story of the heroes, consisting of a chain of uncontrollable events, would seem to confirm the unpredictability of life and the total dependence of people on circumstances. Fatalism is an integral part of the ancient worldview: it is not by chance that “Fate” is personified and becomes a separate character in ancient Greek tragedy. However, modern culture affirms human independence and freedom, which Terry discoveres at a moment of spiritual enlightenment after committing a crime, followed by utter repentance. The finale of the film is strikingly different from the ancient interpretations of the myth of the Atreides: the killer-heroes die. The reception of antiquity in American culture of the 21st century is a reflection on what determines the behavior of a modern person in a critical situation, similar to that in ancient mythology, as well as what is the modern attitude of a criminal to their crime. Appealing to the ancient myth, Woody Allen proves that Christian morality allows making the right, “human” decision even in the most difficult circumstances. At the same time, he shows the duality of modern culture: the imposed ideals of mass culture beguile a morally developed person, who gets illusory freedom for a lost self-identity. The author declares no conflicts of interests.

Романы Ф. М. Достоевского и Пятикнижие Моисея: «Преступление и наказание»

The article discusses intertextual links between the novel Crime and Punishment and the fi rst book of the Torah, Genesis. In his attempt to offer humanity a new law, Raskolnikov dismisses God’s covenant with Abraham. According to Dostoevsky, the human desire to be a legislator runs contrary to the legal order established by God’s will. In the epilogue of the novel, Raskolnikov returns to «…the ages of Abraham and his fl ocks».

Love And Politics: Persistent Human Desires as a Foundation for Liberation

Love And Politics: Persistent Human Desires as a Foundation for Liberation

A Pantheology of Pandemic: Sex, Race, Nature, and the Virus

A Pantheology of Pandemic: Sex, Race, Nature, and the Virus

Social Cohesion for Global Well being and Sustainable Development

Social cohesion is attracting considerable attention among policy makers across the world. A cohesive society can be understood as a society that. Strives for social inclusion and builds up the necessary. Social capital to create a common sense of belonging, and as a place where prospects exist for upward social. To be socially cohesive is to have a sense of belongingness and build good relationships with community members. It opens gateways of opportunities to society members and fosters positive social mobility towards each other’s well-being. “Social Development is based on positive, humane, people oriented development in society. The basic principles... are human dignity, equality, social justice, and equitable distribution of resources. People’s participation and empowerment are necessary conditions.” The finding revealed that the six social factors of social cohesion, namely membership attraction, perceived cohesion, participation, shared community values, social capital, and role of institutions were affected to social cohesion. The Global Wellbeing Initiative is a journey of exploration to understand our common human desire for wellbeing, while also exploring cultural manifestations of our universal strivings for a good life.” Evidence suggests there are 5 steps you can take to help improve your mental health and wellbeing, these are connect, be active, take notice, keep learning and give. Wellbeing is fundamental to our health and overall happiness. Having a strong and well-adapted sense of wellbeing can help us overcome difficulties and help us achieve our goals in life.