Natural Necessity Research Articles

OPPORTUNITIES AND CHALLENGES IN THE SALE OF AGRICULTURAL PRODUCTS FROM SMALL AND FAMILY FARMS IN BULGARIA

Foods are a natural necessity for sustaining the life of the human body. Therefore, it is important for each person to be able to meet their needs, depending on their individual diet. There are more and more people who prefer Bulgarian products on their table. Many consumers are looking for quality and healthy products through direct contact with producers in the region, in farmers' markets, but also in large food chains. The problem is that products from small and family farms can hardly reach the stands in food chains, where most of the products offered are still of foreign origin. The purpose of our study is related to the study of the possibilities for realization of agricultural products from small and family farms in Bulgaria. The research methods used in the study include: general research methods, survey, summary and synthesis, logical method, tabular, graphical and schematic presentation of characteristics and trends. The results of the research can be systematized in several directions: the answers for solving the problems of small agricultural farms, related to the successful realization of their seasonal production, are sought; the need for greater support for small farms in each region is revealed. In this regard, the role of all stakeholders in the chain, incl. and the need for active implementation of both state tools and the assistance of local authorities on a regional scale. In conclusion, measures to improve the supply chain of agricultural products from small farms must be aimed at strong horizontal and vertical integration between key figures in the sector. The state national policy for increasing the competitiveness of small and family farms must constantly follow the focus on small farmers, who find it difficult to sell products in general and even more so in emergency situations. Greater support for small farms in each region is more than needed.

Il vincolo simbolico tra uomo e natura

Beginning from the consideration of the ecological and environmental emergency, this article examines the dynamics of man’s relationship with nature. The sense of their interdependence is irreducible to simple human survival and natural self-preservation: human freedom recognizes in natural necessity a model able to limit human congenital defect that is arbitrariness; and, illuminated by freedom, nature reveals a face of its necessity, which is able to get in dialogue with freedom. Their mutual connection is therefore reformulated in terms of symbolic link. It is possible to find examples of symbolic bond in Jean-Jacques Rousseau’s relationship with nature, in its various forms, and with interesting links to contemporary philosophy. The path finally opens up to a reflection on the role of the body, as a turning point between nature and culture.

НАДЦІННІСТЬ ЗЛА ТА ЙОГО ОНТОЛОГІЧНІ ВИМІРИ У ФІЛОСОФІЇ Ж. БАТАЯ


 
 
 Aspects of evil are revealed as the aesthetic inspiration of art, mainly of literature, and of the natural necessity of the existence of evil as the basic plane of being. It is explored the idea of death as a manifestation of evil and the need for death to develop life. G. Bataille discloses the philosophy of death through a system of sacrifice of the best achievement in accordance with the religious beliefs of ancient peoples. The Christian model of rejecting the death of an innocent victim and the Protestant ethic of accumulating wealth are defined by the philosopher as an unnatural phenomenon and a threat to life. It is stated that man perceives death through the prism of exclusively evil and, unlike an animal, scrolls death through the process of knowing good and evil. Attention is paid to identifying evil as the primary need for good. The question of suffering, the creator of which the philosopher defines God, is explored. In the same context, the essence of God is revealed as well as the role of the Devil in becoming God as the absolute of good. Evidence has been shown to be a necessary value that promotes communion with God.
 
 

Impact of human and environmental factors on land cover changes of an oak silvopastoral system

Silvopastoral systems integrate the complexity of forestry and forage-livestock management in an economically and ecologically sustainable way. However, these systems have undergone intensive pressure over the past decades caused by changes in land uses, as well as, in local socioeconomic priorities that suppressed traditional practices such as livestock grazing. These changes have caused land cover spatiotemporal diversifications whose effects were investigated in a traditional oak silvopastoral system at western Greece. In order to investigate the effect of human activities over the study area, the spatiotemporal land cover changes in conjunction with human and animal population changes and the environmental factors altitude, soil depth, inclination and rock type were analyzed. Also, forest-crown density changes were examined as a complimentary factor for the investigation of human intervention in the study area. Data about land-cover changes were derived from aerial orthorectified photographs of years 1945 and 2008, complimented by maps of environmental factors. Data digitization was implemented by the use of ArcGis. Based on the data analysis it derives that land cover changes are mainly attributed to direct human intervention. Environmental factors affect the ecosystem in two ways; first by affecting the location, type and intensity of human activities in the area, for example, soil depth determines where land is more productive and so predetermines the location, type and intensity of agricultural activities. Secondly, in the areas without or with minimal human intervention, environmental factors affect directly the land cover in conjunction with natural species necessities and their antagonistic capabilities.

Adaptive Fruitfly Based Modified Region Growing Algorithm for Cardiac Fat Segmentation Using Optimal Neural Network.

Epicardial adipose tissue is a visceral fat that has remained an entity of concern for decades owing to its high correlation with coronary heart disease. It continues to stump medical practitioners on the pretext of its relevance with pericardial fat and its dependence on a numerous other parameters including ethnicity and physique of an individual. This calls for a fool-proof algorithm that promises accurate classification and segmentation, hence an immaculate prediction. CT is immensely popular and widely preferred for diagnosis. Implementation of an improvised algorithm in CT would be a natural necessity. This research work proposes a Fruitfly Algorithm based Modified region growing algorithm is applied to the acquired CT images to segment fat accurately. The proposed methodology promises image registration and classification in order to segment two cardiac fats namely epicardial, pericardial and mediastinal. The main contributions are (1) Fat feature extraction: Construction of GLCM features CT image (2) Development of GWO based optimal neural network for classification; (3) Modeling the fat segmentation using modified region growing algorithm with Fruitfly optimization. The entire experimentation has been implemented in MATLAB simulation environment and final result is expected to flaunt a definite distinction between cardiac mediastinal and epicardial fats. Parallely, the accuracy, sensitivity, specificity, FPR and FNR have been stated and contrasted methodically with the existing methodology. This venture aims at spurring the healthcare industry towards smarter computational techniques that multiplies efficiency manifold.

Rediscovering ‘disciplemaking’ and the role of faith-sharing

According to the Gospel of Matthew, disciplemaking seems to be the signature mark of faithful disciples of Jesus the Christ (cf. Mt 28:18–20). Van Aarde refers to this, with reference to Von Harnack and Lohmeyer as the manifesto of the church, being on the same level of meaning as Deuteronomy 6 in the Old Testament. It may be fair to say that this ‘natural’ way of being and doing was in more than one way exchanged for evangelism practices that did nothing to show forth that following the Christ is a better or best way of living life, here already, to its fullest. These practices even reflected negatively on disciplemaking as such. A personal conviction is that ‘discipling’ may even be one of the missing links in the so-called missional conversation. This article will reflect on current theory on discipling and the natural necessity thereof. It will also draw upon findings in empirical research conducted by the National Church Life Surveys during 2014 in South Africa that may give an indication whether discipling is a common praxis among selected South African denominations and congregations. The focus will be on ‘Faith-Sharing’ as a core quality among adult attenders and includes several measures of the involvement of attenders in the outreach of the congregation (e.g. evangelistic activities, readiness to share their faith with others and whether outreach is a highly valued part of the ministry of the congregation).

Freedom immediately after Kant

AbstractKant's effort to defend the co‐existence of transcendental freedom and natural necessity is one of the crowning achievements of the first Critique. Yet by identifying the will with practical reason in his moral philosophy, he lent support to the view that the moral law is the causal law of a free will—the result of which, as Reinhold argued, left immoral action impossible. However, Reinhold's attempt to separate the will from practical reason generated difficulties of its own, which Maimon was quick to point out. By identifying freedom with indifferent choice, Maimon argued, Reinhold had no resources to explain why a free will acts at all. My aim in this article is to show how Fichte's theory of freedom seeks to reconcile these two commitments: The key lies in what I call Fichte's Genetic Model, according to which indifferent choice is the original condition of the will, but a condition we must actively overcome.

Wanita Ideal Untuk Dinikahi

Humans are created in pairs, they absolutely cannot be alone and live without the others. Marriage is a natural necessity for every human being that will bring harmony and happiness, a righteous woman (solehah woman) is a dream for every male, he has to know the criterias of unworthy and ideal womans before the marriage contract (‘aqd nikah) is held. It aims to create a permanent relationship between a husband and wife which can arrive the essence of marriage accordance with the purpose of marriage in Islam.

Aristotle and Hume on the Idea of Natural Necessity

There is a tension in scholarship about Aristotle’s philosophy, especially his philosophy of science, between empiricist readings and rationalist readings. A prime site of conflict is Posterior Analytics II.19 where Aristotle, after having said that we know the first principles by induction suddenly says that we know them by nous. Those taking the rationalist side find in nous something like a faculty of “intuition” and are led to the conclusion that by “induction” Aristotle has some kind of idea of “intuitive induction”. Those taking the empiricist side resist this temptation but then struggle to explain how we can know first principles by induction and usually end by relegating induction to a mere subsidiary role; well-known problems of induction, with which Aristotle shows some familiarity, militate against taking anything we learn from induction to be a first principle or even certain. I am on the side of the empiricists, and would like to adopt as a methodological assumption that no concept of intuition occurs in any of Aristotle’s works. That is a far more ambitious project than I am attempting here, however. Here, I want to defend a non-intuitive, enumerative kind of induction against a raft of criticisms raised against it in the collection Shifting the Paradigm: Alternative Approaches to Induction (Biondi & Groarke 2014). I want to defend the position that Hume and Aristotle have basically the same conception of induction and of what it can and cannot do. What it cannot do, for both, is prove natural necessities. A paradigm shift is neither necessary nor desirable for a proper understanding of Aristotle’s philosophy of science. Aristotle is still the empiricist philosopher we all thought he was before reading Posterior Analytics II.19

Bilince Duyulan Güven ve Ahlâksal Önyargılar Arasındaki Etkileşimlere Yönelik Bir Sorgulama: Herkes Kendi İçin Yaşar ve Tanrı Herkese Karşıdır

İnsanların soyutlama ve kavram yaratma yetisi, onların günden güne yalnızca kendi yaratımları olan bu kavramlarla kuşatılmasını getirmiş, kendi bilinçlerinin sarsılmazlığına yönelik inancını pekiştirmiştir. Böylece, olasıdır ki, insanın doğayla arasındaki uzaklık daha da aşılmaz olmuştur. Peki, bilinç doğayı açıklama gücüne sahip midir ve daha da önemlisi, bilinçli bir varlık tasarımına sahip olmak, nasıl bir ahlâk anlayışı doğurur? Günlük yaşantımızda, dağarcığımızdaki kavramların dışsal dünyayı açıkladığına yönelik inancımız tamdır. Bu dünyayı kavrama ayrıcalığına sahip olduğumuz için, onun içerdiği zorunluluklardan bağışık olduğumuzu, eylemlerimizi özgür istencimiz uyarınca belirlediğimizi düşünürüz. Ancak Friedrich Nietzsche'ye göre, bu yöndeki sanılarımız yanılgıdan ibarettir; insanların bilinç sahibi varlıklar olmalarının ve kendi kavram dağarcıklarını oluşturmalarının ardında aslında, bedensel güçsüzlükten kaynaklanan bir zorunluluk bulunur. İnsanlar, güçsüz varlıklar olarak hayatta kalabilmek için, dünyayı kendi kavramlarıyla anlamlandırmaya mecburdur; ancak bu kavramlar, doğadaki zenginliği, “aynı olmayanı aynılaştırma” yoluyla budayan ortak eğretilemelerden ibarettir. İnsan, içselleştirdiği bu gönüllü yanılgıyı ahlâksal yaşantısına da yansıtır ve ortak kabuller uyarınca başkalarını sınıflandırabileceğine, onları yargılayabileceğine inanır. Çünkü bilinç, istenç özgürlüğünü, özgür istence ilişkin düşünce ise, kişileri eylemlerinden soyutlayabileceğimize yönelik bir önkabulü içerir. Ancak Nietzsche'ye göre bu varsayım tümüyle dayanaksızdır. Çünkü kişileri eylemlerinden sorumlu tutmak, güçlü olanın gücünü dışavurmasını engelleme amacı taşır ve hınç duygusundan kaynaklanır. İnsanlar ise, gerçekleştirdikleri eylemleri ortaya koymama özgürlüğüne sahip değildir, en bilinçli görünen eylemlerin ardında dahi içgüdüsel belirlenimler vardır ve dolayısıyla doğal zorunluluğa tabidir. Çalışmamızda, Nietzsche'nin gündelik bilinç kavrayışımız ve bu çerçevede gelişen ahlâksal varsayımlarımız arasında kurduğu bağlantıyı ve bu konudaki kabullerimize yönelttiği eleştirileri irdeleyeceğiz. Bu bağlamda, incelememizde yararlanacağımız film, Herkes Kendi İçin Yaşar ve Tanrı Herkese Karşıdır (Jeder für Sich und Gott gegen Alle, Werner Herzog, 1974) olacaktır. İlk gençlik yıllarına kadar bir mahzende tutularak toplumdan yalıtılmış, böylece ortak kavram evreni ve ahlâksal kabullerden bağışık kalmış bir başkarakterin yer aldığı bu film, incelememiz için uygun bir örnek oluşturmaktadır. Bu bakımdan, söz konusu film, ilerlediğimiz izlekteki sorgulamalarımızı derinleştirdiği yönleriyle irdelenmiştir.

Neurocritical Care Coding for Neurologists.

Coding specifies the work performed when providing patient care. Critical care services mostly use code 99291, and other codes specify additional time and procedures. Current Procedural Terminology defines critically ill as "a high probability of imminent or life-threatening deterioration in the patient's condition," a condition necessary for use of the critical care code. A patient may be critically ill for neurologic reasons even when stable from a cardiorespiratory status. Rules govern who can use these codes, whether they can be used by more than one physician, the locations where the code may be used, and what services are included and excluded. Physicians need to document the medical necessity of visits and nature of critical illness or high-risk medical decision making because auditors may not understand the nature of serious neurologic illness.

Naturaleza y libertad: Kant y la tradición racionalista

In the Third Antinomy Kant exposes in a dramatically way the conflict between freedom and natural necessity. Kant uses denominations that they induce to confusion, because he resolves different problems than those we use to attribute to him. According to Kant, the new science opposes natural legality and freedom. This paper maintains that this false interpretation of the scientific epistemology depends on a slanted vision originated in the rationalistic metaphysics; among others reasons, because Kant takes the Physics from Wolff instead of Newton.

“A Fourfold Vision: Nature Religion and the Wages of Scientism in Ursula K. Le Guin’s ‘Newton’s Sleep’”

Ursula K. Le Guin’s 1991 short story ‘Newton’s Sleep’ begins in a utopic society that escaped the environmental and social calamity of a near-future Earth and created an enlightened culture on a space station. The group, led by a scientific elite, pride themselves on eradicating the irrational prejudices and unempirical mentality that hamstringed Earth; but chaos blossoms as the society struggles with the reappearance of religious intolerance, and becomes confused by an outbreak of mass hallucinations of the Earth they left behind. This narrative trope of the necessity of nature for the survival of humanity—physically, mentally, and spiritually—represents a new and relatively common allegory in contemporary science fiction in an era distinguished by separation from the natural world.

Best Before Date Necessity: A Reply to Psillos

This discussion paper is a reply to Stathis Psillos’ paper “Induction and Natural Necessities” (J Gen Philos Sci 48(3):327–340, 2017. https://doi.org/10.1007/s10838-017-9366-z ), published in this journal. In that paper, he attempts to refute David Armstrong’s solution to the problem of induction. To accomplish this desideratum, he proposes that the best explanation for our observed regularities is a sort of “best before date” necessity. That is, necessary connections may break down and are not by default timeless. He develops arguments against my (Castro, Teorema 33(3):67–82, 2014) defence of the necessitarian solution regarding a previous paper by Beebee (Nous 45(3):504–527, 2011. https://doi.org/10.1111/j.1468-0068.2010.00821.x ). He alleges that (a) best before date necessity is no worse than timeless necessity; (b) his proposal does not imply any further inductive generalisation to timeless necessity; and (c) inductive inferences are justified. In this discussion paper, I provide arguments against these three claims.

Would St. Thomas Aquinas baptize an Extraterrestrial?

AbstractThis paper will attempt an investigation of hypothetical intelligent extraterrestrial life from the perspective of the philosophy and theology of St. Thomas Aquinas. Section I will feature an overview of St. Thomas's relevant philosophy of human nature and the differences between human and extraterrestrial natures (even though both have material bodies and immortal souls). Section II will, with special attention to St. Thomas's De malo, treat some possibilities regarding the need for salvation (or lack thereof) in our hypothetical species. Section III will outline relevant aspects of Thomistic soteriology, especially the reasons behind the Incarnation and the role of human nature in Redemption. Section IV will feature a critique of representatives from the two major schools of scholarly thought on this issue, showing that they either disregard the necessity of a human nature for incorporation into the Mystical Body of Christ or deny the magnitude and singular importance of the Incarnation. Section V will sketch some possibilities for the soteriology of extraterrestrial life using the theology of St. Thomas Aquinas as a framework.

Kant and Degrees of Responsibility

AbstractKant views every human action as either entirely determined by natural necessity or entirely free. In viewing human action this way, it is unclear how he can account for degrees of responsibility. In this article, I consider three recent attempts to accommodate degrees of responsibility within Kant's framework, but argue that none of them are satisfying. In the end, I claim that transcendental idealism constrains Kant such that he cannot provide an adequate account of degrees of responsibility.

Novo srednjovekovlje u filozofiji istorije Nikolaja Berđajeva

The author discussed the philosophy of history of Nikolai Berdyaev on the basis of appropriate literature. His understanding of the meaning of history and the new Middle Age is based on philosophy of freedom. History without freedom is void of any meaning. A man realizes his freedom only in the community with the Holy Trinity. The arrival of Christ was the victory of freedom over the kingdom of necessity of a sinful nature. The pagan concept of destiny was expelled from the vocabulary of a free man. In the history of mankind, as a common spiritual basis of the Renaissance and Reformation, Berdyaev sees humanism. In the analysis of the internal nature of humanism, Berdyaev recognizes the man's rebellion against God. He follows the unity of man and god through the Renaissance, whose end extends beyond its temporal boundaries in futurism and cubism of the twentieth century. The philosopher of freedom points out that humanism, paradoxically, turned completely against mankind. In order to illustrate this idea, in the history of art, science, and philosophy, he finds examples of the disappearance of man. Berdyaev compared the spiritual state of mankind of the ninety twenties to the epoch of the Roman emperor Diocletian, when the mass exile of the Christians began. According to many signs, European society should enter a new historical era similar to the 7th, 8th, and 9th centuries, in the pre-Medieval period. The author believes that the feudalization of Europe, with the weakening of the role of the state and transnational companies in political life, is only formal, insufficient that it can be concluded that we are getting closer to the new Middle Age, because a man through his wanting to be the measure of all things, has diminished himself as a thing.

The Syhomy of the Genetic Code Is the Path to the Real Speech Characteristics of the Encoded Proteins

The following is the theoretical and experimental analysis of the role of the third nucleotide in codons during protein biosynthesis. Its role is largely enhanced compared to the existing understanding. Third nucleotide functionally and symmetrically divides codon families in 32 synonyms and 32 SYnonymous-HOMonymous hybrid codons—SYHOMs. Wherein, the syhoms function is to initiate nonlocal ribosome analysis of mRNA, representing real context in DNA language. Such analysis is a natural necessity for selection of one amino acid from two different amino acids, and between amino acids or a stop position, in situations when a ribosome interacts with syhom codons which have dual coding. This was theoretically substantiated earlier [1] [2] [3]. Experimental work [4] confirmed this theory: It was demonstrated that two different amino acids, selenocysteine and cysteine, are coded by a single UGA-syhom-codon for Euplotes crassus infusoria. This result does not call into question the dogma of unambiguity of amino acids and stop position coding by the cells genome, but it requires amendments to the existing model of genetic coding. These amendments are based on an enhanced understanding of the special linguistic/semantic role of the third nucleotide in codons and on the acceptance of the idea of real, rather than metaphorical, textuality of protein genes (mRNA). Such comprehension of the speech-similarity of genes (mRNA) and the role that third nucleotide in codons plays in this, leads to a simple statement about the quasi-consciousness (biocomputing) of the protein-synthesizing-system and its ability to recognize the context (meaning) of mRNA to make the correct choice of amino acids and stops in a syhom situation, based on the meanings of gene texts (mRNA).

Estetica ed etica del “cibo-senza cibo”

The excess of food – so typical to our Western civilization – has paradoxically brought about the fact that we concentrate on managing a surplus rather than a deficit. This shift both from our daily natural necessity to feed ourselves and from our natural need has generated a further separation from nature itself. This process, thrusting its roots in the cultural history of rational modern man, is connected with a new way of seeing the role, the figure, and the social image of modern man himself. With its originality, today’s food-related collective thought can adequately indicate these major developments. As a matter of fact, the presentation of the “void” and of the “artificial” represents a binding criterion to adjust to in offering some courses/dishes which are the expression of social belonging and status.

The difference between epistemic and metaphysical necessity

Philosophers have observed that metaphysical necessity appears to be a true or real or genuine form of necessity while epistemic necessity does not. Similarly, natural necessity appears genuine while deontic necessity does not. But what is it for a form of necessity to be genuine? I defend an account of genuine necessity in explanatory terms. The genuine forms of necessity, I argue, are those that provide what I call necessitarian explanation. I discuss the relationship of necessitarian explanation to ground.