Universal Darwinism

From Wikipedia, the free encyclopedia

Universal Darwinism, also known as generalized Darwinism, universal selection theory, or Darwinian metaphysics, is a variety of approaches that extend the theory of Darwinism beyond its original domain of biological evolution on Earth. Universal Darwinism aims to formulate a generalized version of the mechanisms of variation, selection and heredity proposed by Charles Darwin, so that they can apply to explain evolution in a wide variety of other domains, including psychology, linguistics, economics, culture, medicine, computer science, and physics.

Basic mechanisms

At the most fundamental level, Charles Darwin's theory of evolution states that organisms evolve and adapt to their environment by an iterative process. This process can be conceived as an evolutionary algorithm that searches the space of possible forms (the fitness landscape) for the ones that are best adapted. The process has three components:

• variation of a given form or template. This is usually (but not necessarily) considered to be blind or random, and happens typically by mutation or recombination.
• selection of the fittest variants, i.e. those that are best suited to survive and reproduce in their given environment. The unfit variants are eliminated.
• heredity or retention, meaning that the features of the fit variants are retained and passed on, e.g. in offspring.

After those fit variants are retained, they can again undergo variation, either directly or in their offspring, starting a new round of the iteration. The overall mechanism is similar to the problem-solving procedures of trial-and-error or generate-and-test: evolution can be seen as searching for the best solution for the problem of how to survive and reproduce by generating new trials, testing how well they perform, eliminating the failures, and retaining the successes.

The generalization made in "universal" Darwinism is to replace "organism" by any recognizable pattern, phenomenon, or system. The first requirement is that the pattern can "survive" (maintain, be retained) long enough or "reproduce" (replicate, be copied) sufficiently frequently so as not to disappear immediately. This is the heredity component: the information in the pattern must be retained or passed on. The second requirement is that during survival and reproduction variation (small changes in the pattern) can occur. The final requirement is that there is a selective "preference" so that certain variants tend to survive or reproduce "better" than others. If these conditions are met, then, by the logic of natural selection, the pattern will evolve towards more adapted forms.

Examples of patterns that have been postulated to undergo variation and selection, and thus adaptation, are genes, ideas (memes), theories, technologies, neurons and their connections, words, computer programs, firms, antibodies, institutions, law and judicial systems, quantum states and even whole universes.

History and development

Conceptually, "evolutionary theorizing about cultural, social, and economic phenomena" preceded Darwin, but was still lacking the concept of natural selection. Darwin himself, together with subsequent 19th-century thinkers such as Herbert Spencer, Thorstein Veblen, James Mark Baldwin and William James, was quick to apply the idea of selection to other domains, such as language, psychology, society, and culture. However, this evolutionary tradition was largely banned from the social sciences in the beginning of the 20th century, in part because of the bad reputation of social Darwinism, an attempt to use Darwinism to justify social inequality.

Starting in the 1950s, Donald T. Campbell was one of the first and most influential authors to revive the tradition, and to formulate a generalized Darwinian algorithm directly applicable to phenomena outside of biology. In this, he was inspired by William Ross Ashby's view of self-organization and intelligence as fundamental processes of selection. His aim was to explain the development of science and other forms of knowledge by focusing on the variation and selection of ideas and theories, thus laying the basis for the domain of evolutionary epistemology. In the 1990s, Campbell's formulation of the mechanism of "blind-variation-and-selective-retention" (BVSR) was further developed and extended to other domains under the labels of "universal selection theory" or "universal selectionism" by his disciples Gary Cziko, Mark Bickhard, and Francis Heylighen.

Richard Dawkins may have first coined the term "universal Darwinism" in 1983 to describe his conjecture that any possible life forms existing outside the solar system would evolve by natural selection just as they do on Earth. This conjecture was also presented in 1983 in a paper entitled “The Darwinian Dynamic” that dealt with the evolution of order in living systems and certain nonliving physical systems. It was suggested “that ‘life’, wherever it might exist in the universe, evolves according to the same dynamical law” termed the Darwinian dynamic. Henry Plotkin in his 1997 book on Darwin machines makes the link between universal Darwinism and Campbell's evolutionary epistemology. Susan Blackmore, in her 1999 book The Meme Machine, devotes a chapter titled 'Universal Darwinism' to a discussion of the applicability of the Darwinian process to a wide range of scientific subject matters.

The philosopher of mind Daniel Dennett, in his 1995 book Darwin's Dangerous Idea, developed the idea of a Darwinian process, involving variation, selection and retention, as a generic algorithm that is substrate-neutral and could be applied to many fields of knowledge outside of biology. He described the idea of natural selection as a "universal acid" that cannot be contained in any vessel, as it seeps through the walls and spreads ever further, touching and transforming ever more domains. He notes in particular the field of memetics in the social sciences.

In agreement with Dennett's prediction, over the past decades the Darwinian perspective has spread ever more widely, in particular across the social sciences as the foundation for numerous schools of study including memetics, evolutionary economics, evolutionary psychology, evolutionary anthropology, neural Darwinism, and evolutionary linguistics. Researchers have postulated Darwinian processes as operating at the foundations of physics, cosmology and chemistry via the theories of quantum Darwinism, observation selection effects and cosmological natural selection. Similar mechanisms are extensively applied in computer science in the domains of genetic algorithms and evolutionary computation, which develop solutions to complex problems via a process of variation and selection.

Author D. B. Kelley has formulated one of the most all-encompassing approaches to universal Darwinism. In his 2013 book The Origin of Phenomena, he holds that natural selection involves not the preservation of favored races in the struggle for life, as shown by Darwin, but the preservation of favored systems in contention for existence. The fundamental mechanism behind all such stability and evolution is therefore what Kelley calls "survival of the fittest systems." Because all systems are cyclical, the Darwinian processes of iteration, variation and selection are operative not only among species but among all natural phenomena both large-scale and small. Kelley thus maintains that, since the Big Bang especially, the universe has evolved from a highly chaotic state to one that is now highly ordered with many stable phenomena, naturally selected.

Examples of universal Darwinist theories

The following approaches can all be seen as exemplifying a generalization of Darwinian ideas outside of their original domain of biology. These "Darwinian extensions" can be grouped in two categories, depending on whether they discuss implications of biological (genetic) evolution in other disciplines (e.g. medicine or psychology), or discuss processes of variation and selection of entities other than genes (e.g. computer programs, firms or ideas). However, there is no strict separation possible, since most of these approaches (e.g. in sociology, psychology and linguistics) consider both genetic and non-genetic (e.g. cultural) aspects of evolution, as well as the interactions between them (see e.g. gene-culture coevolution).

Gene-based Darwinian extensions

• Evolutionary psychology assumes that our emotions, preferences and cognitive mechanisms are the product of natural selection
  • Evolutionary educational psychology applies evolutionary psychology to education
  • Evolutionary developmental psychology applies evolutionary psychology to cognitive development
  • Darwinian Happiness applies evolutionary psychology to understand the optimal conditions for human well-being
  • Darwinian literary studies tries to understand the characters and plots of narrative on the basis of evolutionary psychology
  • Evolutionary aesthetics applies evolutionary psychology to explain our sense of beauty, especially for landscapes and human bodies
  • Evolutionary musicology applies evolutionary aesthetics to music
• Evolutionary anthropology studies the evolution of human beings
• Sociobiology proposes that social systems in animals and humans are the product of Darwinian biological evolution
• Human behavioral ecology investigates how human behavior has become adapted to its environment via variation and selection
• Evolutionary epistemology of mechanisms studies how our abilities to gather knowledge (perception, cognition) have evolved
• Evolutionary medicine investigates the origin of diseases by looking at the evolution both of the human body and of its parasites
• Paleolithic diet proposes that the most healthy nutrition is the one to which our hunter-gatherer ancestors have adapted over millions of years
• Paleolithic lifestyle generalizes the paleolithic diet to include exercise, behavior and exposure to the environment
• Molecular evolution studies evolution at the level of DNA, RNA and proteins
• Biosocial criminology studies crime using several different approaches that include genetics and evolutionary psychology
• Evolutionary linguistics studies the evolution of language, biologically as well as culturally

Other Darwinian extensions

• Quantum Darwinism sees the emergence of classical states in physics as a natural selection of the most stable quantum properties
• Cosmological natural selection hypothesizes that universes reproduce and are selected for having fundamental constants that maximize "fitness"
• Complex adaptive systems models the dynamics of complex systems in part on the basis of the variation and selection of its components
• Evolutionary computation is a Darwinian approach to the generation of adapted computer programs
• Genetic algorithms, a subset of evolutionary computation, models variation by "genetic" operators (mutation and recombination)
• Evolutionary robotics applies Darwinian algorithms to the design of autonomous robots
• Artificial life uses Darwinian algorithms to let organism-like computer agents evolve in a software simulation
• Evolutionary art uses variation and selection to produce works of art
• Evolutionary music does the same for works of music
• Clonal selection theory sees the creation of adapted antibodies in the immune system as a process of variation and selection
• Neural Darwinism proposes that neurons and their synapses are selectively pruned during brain development
• Evolutionary epistemology of theories assumes that scientific theories develop through variation and selection
• Memetics is a theory of the variation, transmission, and selection of cultural items, such as ideas, fashions, and traditions
• Dual inheritance theory a framework for cultural evolution developed largely independently of memetics
• Cultural selection theory is a theory of cultural evolution related to memetics
• Cultural materialism is an anthropological approach that contends that the physical world impacts and sets constraints on human behavior.
• Environmental determinism is a social science theory that proposes that it is the environment that ultimately determines human culture.
• Evolutionary economics studies the variation and selection of economic phenomena, such as commodities, technologies, institutions and organizations.
• Evolutionary ethics investigates the origin of morality, and uses Darwinian foundations to formulate ethical values
• Big History is the science-based narrative integrating the history of the universe, earth, life, and humanity. Scholars consider Universal Darwinism to be a possible unifying theme for the discipline.

Chaos (cosmogony)

From Wikipedia, the free encyclopedia

Chaos (Ancient Greek: χάος, romanized: kháos) is the mythological void state preceding the creation of the universe (the cosmos) in Greek creation myths. In Christian theology, the same term is used to refer to the gap or the abyss created by the separation of heaven and earth.

Etymology

Greek kháos (χάος) means 'emptiness, vast void, chasm, abyss', related to the verbs kháskō (χάσκω) and khaínō (χαίνω) 'gape, be wide open', from Proto-Indo-European *ǵʰeh₂n-, cognate to Old English geanian, 'to gape', whence English yawn.

It may also mean space, the expanse of air, the nether abyss or infinite darkness. Pherecydes of Syros (fl. 6th century BC) interprets chaos as water, like something formless that can be differentiated.

Chaoskampf

Further information: Trito (Proto-Indo-European mythology) § Serpent-slaying myth, Sea serpent, and Dragon

The motif of Chaoskampf (German: [ˈkaːɔsˌkampf]; lit. 'struggle against chaos') is ubiquitous in myth and legend, depicting a battle of a culture hero deity with a chaos monster, often in the shape of a serpent or dragon. Parallel concepts appear in the Middle East and North Africa, such as the abstract conflict of ideas in the Egyptian duality of Maat and Isfet or the battle of Horus and Set.

Greco-Roman tradition

George Frederic Watts - Chaos

Hesiod and the Pre-Socratics use the Greek term in the context of cosmogony. Hesiod's Chaos has been interpreted as either "the gaping void above the Earth created when Earth and Sky are separated from their primordial unity" or "the gaping space below the Earth on which Earth rests." Passages in Hesiod's Theogony suggest that Chaos was located below Earth but above Tartarus. Primal Chaos was sometimes said to be the true foundation of reality, particularly by philosophers such as Heraclitus.

Archaic Period

In Hesiod's Theogony, Chaos was the first thing to exist: "at first Chaos came to be" (or was), but next (possibly out of Chaos) came Gaia, Tartarus, and Eros (elsewhere the name Eros is used for a son of Aphrodite). Unambiguously "born" from Chaos were Erebus and Nyx. For Hesiod, Chaos, like Tartarus, though personified enough to have borne children, was also a place, far away, underground and "gloomy," beyond which lived the Titans. And, like the earth, the ocean, and the upper air, it was also capable of being affected by Zeus's thunderbolts.

The notion of the temporal infinity was familiar to the Greek mind from remote antiquity in the religious conception of immortality. The main object of the first efforts to explain the world remained the description of its growth, from a beginning. They believed that the world arose out from a primal unity, and that this substance was the permanent base of all its being. Anaximander claims that the origin is apeiron (the unlimited), a divine and perpetual substance less definite than the common elements (water, air, fire, and earth) as they were understood to the early Greek philosophers. Everything is generated from apeiron, and must return there according to necessity. A conception of the nature of the world was that the earth below its surface stretches down indefinitely and has its roots on or above Tartarus, the lower part of the underworld. In a phrase of Xenophanes, "The upper limit of the earth borders on air, near our feet. The lower limit reaches down to the "apeiron" (i.e. the unlimited)." The sources and limits of the earth, the sea, the sky, Tartarus, and all things are located in a great windy-gap, which seems to be infinite, and is a later specification of "chaos".

Classical Greece

In Aristophanes's comedy Birds, first there was Chaos, Night, Erebus, and Tartarus, from Night came Eros, and from Eros and Chaos came the race of birds.

At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did not exist until Eros had brought together all the ingredients of the world, and from their marriage Heaven, Ocean, Earth, and the imperishable race of blessed gods sprang into being. Thus our origin is very much older than that of the dwellers in Olympus. We [birds] are the offspring of Eros; there are a thousand proofs to show it. We have wings and we lend assistance to lovers. How many handsome youths, who had sworn to remain insensible, have opened their thighs because of our power and have yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.

In Plato’s Timaeus, the main work of Platonic cosmology, the concept of chaos finds its equivalent in the Greek expression chôra, which is interpreted, for instance, as shapeless space (chôra) in which material traces (ichnê) of the elements are in disordered motion (Timaeus 53a–b). However, the Platonic chôra is not a variation of the atomistic interpretation of the origin of the world, as is made clear by Plato's statement that the most appropriate definition of the chôra is "a receptacle of all becoming – its wetnurse, as it were" (Timaeus 49a), notabene a receptacle for the creative act of the demiurge, the world-maker.

Aristotle, in the context of his investigation of the concept of space in physics, "problematizes the interpretation of Hesiod’s chaos as 'void' or 'place without anything in it'. Aristotle understands chaos as something that exists independently of bodies and without which no perceptible bodies can exist. 'Chaos' is thus brought within the framework of an explicitly physical investigation. It has now outgrown the mythological understanding to a great extent and, in Aristotle’s work, serves above all to challenge the atomists who assert the existence of empty space."

Roman tradition

For Ovid, (43 BC – 17/18 AD), in his Metamorphoses, Chaos was an unformed mass, where all the elements were jumbled up together in a "shapeless heap".

Ante mare et terras et quod tegit omnia caelum

unus erat toto naturae vultus in orbe,

quem dixere chaos: rudis indigestaque moles

nec quicquam nisi pondus iners congestaque eodem

non bene iunctarum discordia semina rerum.

Before the ocean and the earth appeared— before the skies had overspread them all—

the face of Nature in a vast expanse was naught but Chaos uniformly waste.

It was a rude and undeveloped mass, that nothing made except a ponderous weight;

and all discordant elements confused, were there congested in a shapeless heap. 

According to Hyginus: "From Mist (Caligo) came Chaos. From Chaos and Mist, came Night (Nox), Day (Dies), Darkness (Erebus), and Ether (Aether)." An Orphic tradition apparently had Chaos as the son of Chronus and Ananke.

Biblical tradition

Chaos by Wenceslaus Hollar (1607–1677).

Chaos has been linked with the term abyss / tohu wa-bohu of Genesis 1:2. The term may refer to a state of non-being prior to creation or to a formless state. In the Book of Genesis, the spirit of God is moving upon the face of the waters, displacing the earlier state of the universe that is likened to a "watery chaos" upon which there is choshek (which translated from the Hebrew is darkness/confusion).

The Septuagint makes no use of χάος in the context of creation, instead using the term for גיא, "cleft, gorge, chasm", in Micah 1:6 and Zacharia 14:4. The Vulgate, however, renders the χάσμα μέγα or "great gulf" between heaven and hell in Luke 16:26 as chaos magnum.

This model of a primordial state of matter has been opposed by the Church Fathers from the 2nd century, who posited a creation ex nihilo by an omnipotent God.

In modern biblical studies, the term chaos is commonly used in the context of the Torah and their cognate narratives in Ancient Near Eastern mythology more generally. Parallels between the Hebrew Genesis and the Babylonian Enuma Elish were established by Hermann Gunkel in 1910. Besides Genesis, other books of the Old Testament, especially a number of Psalms, some passages in Isaiah and Jeremiah and the Book of Job are relevant.

Hawaiian tradition

In Hawaiian folklore, a triad of deities known as the "Ku-Kaua-Kahi" (a.k.a. "Fundamental Supreme Unity") were said to have existed prior to and during Chaos ever since eternity, or put in Hawaiian terms, "mai ka po mai," meaning "from the time of night, darkness, Chaos."

They eventually broke the surrounding Po ("night"), and light entered the universe. Next the group created three heavens for dwelling areas together with the Earth, Sun, Moon, stars, and assistant spirits.

Gnosticism

According to the Gnostic On the Origin of the World, Chaos was not the first thing to exist. When the nature of the immortal aeons was completed, Sophia desired something like the light which first existed to come into being. Her desire appears as a likeness with incomprehensible greatness that covers the heavenly universe, diminishing its inner darkness while a shadow appears on the outside which causes Chaos to be formed. From Chaos every deity including the Demiurge is born.

Alchemy and Hermeticism

Further information: Prima materia

 

Magnum Chaos, wood-inlay by Giovan Francesco Capoferri at the Basilica di Santa Maria Maggiore in Bergamo, based on a design by Lorenzo Lotto.

The Greco-Roman tradition of prima materia, notably including the 5th- and 6th-century Orphic cosmogony, was merged with biblical notions (Tehom) in Christianity and inherited by alchemy and Renaissance magic.

The cosmic egg of Orphism was taken as the raw material for the alchemical magnum opus in early Greek alchemy. The first stage of the process of producing the philosopher's stone, i.e., nigredo, was identified with chaos. Because of association with the Genesis creation narrative, where "the Spirit of God moved upon the face of the waters" (Gen. 1:2), Chaos was further identified with the classical element of Water.

Ramon Llull (1232–1315) wrote a Liber Chaos, in which he identifies Chaos as the primal form or matter created by God. Swiss alchemist Paracelsus (1493–1541) uses chaos synonymously with "classical element" (because the primeval chaos is imagined as a formless congestion of all elements). Paracelsus thus identifies Earth as "the chaos of the gnomi", i.e., the element of the gnomes, through which these spirits move unobstructed as fish do through water, or birds through air. An alchemical treatise by Heinrich Khunrath, printed in Frankfurt in 1708, was entitled Chaos. The 1708 introduction states that the treatise was written in 1597 in Magdeburg, in the author's 23rd year of practicing alchemy. The treatise purports to quote Paracelsus on the point that "The light of the soul, by the will of the Triune God, made all earthly things appear from the primal Chaos." Martin Ruland the Younger, in his 1612 Lexicon Alchemiae, states, "A crude mixture of matter or another name for Materia Prima is Chaos, as it is in the Beginning."

The term gas in chemistry was coined by Dutch chemist Jan Baptist van Helmont in the 17th century directly based on the Paracelsian notion of chaos. The g in gas is due to the Dutch pronunciation of this letter as a spirant, also employed to pronounce Greek χ.

Modern usage

The term chaos has been adopted in modern comparative mythology and religious studies as referring to the primordial state before creation, strictly combining two separate notions of primordial waters or a primordial darkness from which a new order emerges and a primordial state as a merging of opposites, such as heaven and earth, which must be separated by a creator deity in an act of cosmogony. In both cases, chaos referring to a notion of a primordial state contains the cosmos in potentia but needs to be formed by a demiurge before the world can begin its existence.

Use of chaos in the derived sense of "complete disorder or confusion" first appears in Elizabethan Early Modern English, originally implying satirical exaggeration. "Chaos" in the well-defined sense of chaotic complex system is in turn derived from this usage.

"Chaos magic" as a branch of contemporary occultism is a product of the 1970s.

Popular culture has depicted the Chaos Greek deity in multiple instances. A modern instance is the popular 2020 video game Hades in which Chaos is represented as a genderless non-binary deity which dwells above the foundation of the underworld or "creation" itself.

Nothing

 From Wikipedia, the free encyclopedia

Nothing

Black is the absence of color.
Math	0
Jainism	Śūnyatā
Temperature	Absolute zero
Quantum Mechanics	Zero-point energy
Philosophy	The Void (philosophy)
Author	Outis
User	nobody
Staircase	Thomasson

Nothing, no-thing, or no thing, is the complete absence of anything; the opposite of everything, or its complement. The concept of nothing has been a matter of philosophical debate since at least the 5th century BC. Early Greek philosophers argued that it was impossible for nothing to exist. The atomists allowed nothing but only in the spaces between the invisibly small atoms. For them, all space was filled with atoms. Aristotle took the view that there exists matter and there exists space, a receptacle into which matter objects can be placed. This became the paradigm for classical scientists of the modern age like Newton. Nevertheless, some philosophers, like Descartes, continued to argue against the existence of empty space until the scientific discovery of a physical vacuum.

Existentialists like Sartre and Heidegger (as interpreted by Sartre) have associated nothing with consciousness. Some writers have made connections between Heidegger's concept of nothing and the nirvana of Eastern religions.

Modern science does not equate vacuum with nothing. Indeed, the vacuum in quantum field theory is filled with virtual particles. The quantum vacuum is often viewed as a modern version of an aether theory.

Philosophy

Western philosophy

Some would consider the study of "nothing" to be absurd. A typical response of this type is voiced by Giacomo Casanova (1725–1798) in conversation with his landlord, one Dr. Gozzi, who also happens to be a priest:

As everything, for him, was an article of faith, nothing, to his mind, was difficult to understand: the Great Flood had covered the entire world; before, men had the misfortune of living a thousand years; God conversed with them; Noah had taken one hundred years to build the ark; while the earth, suspended in air, stood firmly at the center of the universe that God had created out of nothingness. When I said to him, and proved to him, that the existence of nothingness was absurd, he cut me short, calling me silly.

However, "nothingness" has been treated as a serious subject for a very long time. In philosophy, to avoid linguistic traps over the meaning of "nothing", a phrase such as not-being is often employed to make clear what is being discussed.

Parmenides

One of the earliest Western philosophers to consider nothing as a concept was Parmenides (5th century BC), who was a Greek philosopher of the monist school. He argued that "nothing" cannot exist by the following line of reasoning: To speak of a thing, one has to speak of a thing that exists. Since we can speak of a thing in the past, this thing must still exist (in some sense) now, and from this he concludes that there is no such thing as change. As a corollary, there can be no such things as coming-into-being, passing-out-of-being, or not-being.

Other philosophers, for instance, Socrates and Plato. largely agreed with Parmenides's reasoning on nothing. Aristotle differs with Parmenides's conception of nothing and says, "Although these opinions seem to follow logically in a dialectical discussion, yet to believe them seems next door to madness when one considers the facts."

In modern times, Albert Einstein's concept of spacetime has led many scientists, including Einstein himself, to adopt a position remarkably similar to Parmenides. On the death of his friend Michele Besso, Einstein consoled his widow with the words, "Now he has departed from this strange world a little ahead of me. That signifies nothing. For those of us that believe in physics, the distinction between past, present and future is only a stubbornly persistent illusion."

Leucippus

Leucippus (early 5th century BC), one of the atomists, along with other philosophers of his time, made attempts to reconcile this monism with the everyday observation of motion and change. He accepted the monist position that there could be no motion without a void. The void is the opposite of being. It is not-being. On the other hand, there exists something known as an absolute plenum, a space filled with matter, and there can be no motion in a plenum because it is completely full. But, there is not just one monolithic plenum, for existence consists of a multiplicity of plenums. These are the invisibly small "atoms" of Greek atomist theory, later expanded by Democritus (c. 460–370 BC), which allows the void to "exist" between them. In this scenario, macroscopic objects can come-into-being, move through space, and pass into not-being by means of the coming together and moving apart of their constituent atoms. The void must exist to allow this to happen, or else the "frozen world" of Parmenides must be accepted.

Bertrand Russell points out that this does not exactly defeat the argument of Parmenides but, rather, ignores it by taking the rather modern scientific position of starting with the observed data (motion, etc.) and constructing a theory based on the data, as opposed to Parmenides' attempts to work from pure logic. Russell also observes that both sides were mistaken in believing that there can be no motion in a plenum, but arguably motion cannot start in a plenum. Cyril Bailey notes that Leucippus is the first to say that a "thing" (the void) might be real without being a body and points out the irony that this comes from a materialistic atomist. Leucippus is therefore the first to say that "nothing" has a reality attached to it.

Aristotle, Newton, Descartes

Aristotle (384–322 BC) provided the classic escape from the logical problem posed by Parmenides by distinguishing things that are matter and things that are space. In this scenario, space is not "nothing" but, rather, a receptacle in which objects of matter can be placed. The true void (as "nothing") is different from "space" and is removed from consideration. This characterization of space reached its pinnacle with Isaac Newton who asserted the existence of absolute space. René Descartes, on the other hand, returned to a Parmenides-like argument of denying the existence of space. For Descartes, there was matter, and there was extension of matter leaving no room for the existence of "nothing".

The idea that space can actually be empty was generally still not accepted by philosophers who invoked arguments similar to the plenum reasoning. Although Descartes views on this were challenged by Blaise Pascal, he declined to overturn the traditional belief, horror vacui, commonly stated as "nature abhors a vacuum". This remained so until Evangelista Torricelli invented the barometer in 1643 and showed that an empty space appeared if the mercury tube was turned upside down. This phenomenon being known as the Torricelli vacuum and the unit of vacuum pressure, the torr, being named after him. Even Torricelli's teacher, the famous Galileo Galilei had previously been unable to adequately explain the sucking action of a pump.

John the Scot

John the Scot, or Johannes Scotus Eriugena (c. 815–877) held many surprisingly heretical beliefs for the time he lived in for which no action appears ever to have been taken against him. His ideas mostly stem from, or are based on his work of translating pseudo-Dionysius. His beliefs are essentially pantheist and he classifies evil, amongst many other things, into not-being. This is done on the grounds that evil is the opposite of good, a quality of God, but God can have no opposite, since God is everything in the pantheist view of the world. Similarly, the idea that God created the world out of "nothing" is to be interpreted as meaning that the "nothing" here is synonymous with God.

G. W. F. Hegel

Georg Wilhelm Friedrich Hegel (1770–1831) is the philosopher who brought the dialectical method to a new pinnacle of development. According to Hegel in Science of Logic, the dialectical methods consists of three steps. First, a thesis is given, which can be any proposition in logic. Second, the antithesis of the thesis is formed and, finally, a synthesis incorporating both thesis and antithesis. Hegel believed that no proposition taken by itself can be completely true. Only the whole can be true, and the dialectical synthesis was the means by which the whole could be examined in relation to a specific proposition. Truth consists of the whole process. Separating out thesis, antithesis, or synthesis as a stand-alone statement results in something that is in some way or other untrue. The concept of "nothing" arises in Hegel right at the beginning of his Logic. The whole is called by Hegel the "Absolute" and is to be viewed as something spiritual. Hegel then has:

• Thesis: the absolute is pure being
• Antithesis: the absolute is nothing
• Synthesis: the absolute is becoming

Existentialists

The most prominent figure among the existentialists is Jean-Paul Sartre, whose ideas in his book Being and Nothingness (L'être et le néant) are heavily influenced by Being and Time (Sein und Zeit) of Martin Heidegger, although Heidegger later stated that he was misunderstood by Sartre. Sartre defines two kinds of "being" (être). One kind is être-en-soi, the brute existence of things such as a tree. The other kind is être-pour-soi which is consciousness. Sartre claims that this second kind of being is "nothing" since consciousness cannot be an object of consciousness and can possess no essence. Sartre, and even more so, Jaques Lacan, use this conception of nothing as the foundation of their atheist philosophy. Equating nothingness with being leads to creation from nothing and hence God is no longer needed for there to be existence.

Eastern philosophy

The understanding of "nothing" varies widely between cultures, especially between Western and Eastern cultures and philosophical traditions. For instance, Śūnyatā (emptiness), unlike "nothingness", is considered to be a state of mind in some forms of Buddhism (see Nirvana, mu, and Bodhi). Achieving "nothing" as a state of mind in this tradition allows one to be totally focused on a thought or activity at a level of intensity that they would not be able to achieve if they were consciously thinking. A classic example of this is an archer attempting to erase the mind and clear the thoughts to better focus on the shot. Some authors have pointed to similarities between the Buddhist conception of nothingness and the ideas of Martin Heidegger and existentialists like Sartre, although this connection has not been explicitly made by the philosophers themselves.

In some Eastern philosophies, the concept of "nothingness" is characterized by an egoless state of being in which one fully realizes one's own small part in the cosmos.

The Kyoto School handles the concept of nothingness as well.

Taoism

Laozi and Zhuangzi were both conscious that language is powerless in the face of the ultimate. In Taoist philosophy, however real this world is, its main characteristic is impermanence, whereas the Tao has a permanence that cannot be described, predetermined, or named. In this way the Tao is different from any thing that can be named. It is nonexistence, in other words, nothing.

Taoists also have the related concept of wu wei.

Science

Despite the proven existence of vacuum, scientists through the 17th to 19th centuries thought there must be a medium pervading all space that allowed the transmission of light or gravity. Thus, in this period, it was not accepted that complete nothing was possible. Theories describing such a medium are collectively known as aether theories, so named as an evocation of the aether, the classical element from Greek philosophy. In particular, the medium that is supposed to allow the transmission of light is called the luminiferous aether. This became the centre of attention after James Clerk Maxwell proposed that light was an electromagnetic wave in 1865.

Early aether theories include those of Robert Hooke (1665) and Christiaan Huygens (1690). Newton also had an aether theory, but to Newton, it was not the medium of transmission since he theorised light was composed of "corpuscles" which moved by simple mechanical motion. He needed the aether instead to explain refraction. Early theories generally proposed a mechanical medium of some sort, allowing the possibility of the same medium supporting both light and gravity. Proof that light has a wave nature, rather than Newton's corpuscles, was provided by Thomas Young in his 1803 interference experiment, seemingly confirming the need for an aether. The most well known attempt to detect the existence of the aether was conducted by Albert A. Michelson in an experiment of 1881, later repeated with Edward W. Morley in 1887 with more precision. This failed to show the desired effect, but reluctant to abandon the aether theory, various attempts where made to modify it to account for the Michelson-Morley result. Finally, Albert Einstein, building on the work of Hendrik Lorentz, published his theory of special relativity in 1905 which dispenses entirely with the need for a luminiferous aether to explain the transmission of light.

Although a physical medium was no longer required, the concept of aether still did not entirely vanish. It remained necessary to assign properties to the vacuum for various purposes. In some respects vacuum and aether are treated as synonyms by science. In modern quantum field theory, a completely empty vacuum is not at zero-point energy, the lowest possible energy state. First proposed by Paul Dirac in 1927, the lowest energy state has constant random vacuum fluctuations which bring into existence short-lived virtual particles. This is somewhat reminiscent of early philosophical plenum ideas, and means that vacuum and nothing are certainly not synonyms.

Criticism of monarchy

From Wikipedia, the free encyclopedia

Criticism of monarchy can be targeted against the general form of government—monarchy—or more specifically, to particular monarchical governments as controlled by hereditary royal families. In some cases, this criticism can be curtailed by legal restrictions and be considered criminal speech, as in lèse-majesté. Monarchies in Europe and their underlying concepts, such as the Divine Right of Kings, were often criticized during the Age of Enlightenment, which notably paved the way to the French Revolution and the proclamation of the abolition of the monarchy in France. Earlier, the American Revolution had seen the Patriots suppress the Loyalists and expel all royal officials. In this century, monarchies are present in the world in many forms with different degrees of royal power and involvement in civil affairs:

• Absolute monarchies in Brunei, Oman, Qatar, Saudi Arabia, Eswatini, the United Arab Emirates, and the Vatican City;
• Constitutional monarchies in the United Kingdom and its sovereign's Commonwealth Realms, and in Belgium, Denmark, Japan, Liechtenstein, Luxembourg, Malaysia, Monaco, The Netherlands, Norway, Spain, Sweden, Thailand, and others.

The twentieth century, beginning with the 1917 February Revolution in Russia and accelerated by two world wars, saw many European countries replace their monarchies with republics, while others replaced their absolute monarchies with constitutional monarchies. Reverse movements have also occurred, with brief returns of the monarchy in France under the Bourbon Restoration, the July Monarchy, and the Second French Empire, the Stuarts after the English Civil War and the Bourbons in Spain after the Franco dictatorship.

Historical Criticism

The Commonwealth of Oceana

Aristotle felt that monarchy was only suitable for populations that lacked the ability to govern themselves, and believed that power should alternate among populations that were generally equal.  He also felt that it was easier to corrupt one individual than a multitude.  Aristotle criticized monarchies for tending to become hereditary which to him carried the risk of conferring power on someone incapable and bringing ruin to the nation. 

In the late Medieval Era, Marsilius of Padua, influenced by Aristotle, advocated rule by the majority, and argued that "a ruler who is elected is greatly to be preferred to rulers who are hereditary." 

The establishment of a republican government under the Commonwealth of England inspired a number of English works attacking monarchy.

James Harrington espoused his republican ideals through the The Commonwealth of Oceana in 1656. Harrington argued that the sovereignty must naturally follow economic influence, and that monarchy was the result of one man dominating ownership of land. He advocated the redistribution of property and an establishment of an assembly of landowners to be periodically replaced by elections. He warned that a failure to redistribute property would lead to a restoration of an oligarchic monarchy. 

John Milton also published a republican essay during this time characterizing monarchy as "a government burdensome, expensive, useless and dangerous." 

Algernon Sidney argued that monarchy was "founded upon human depravity." He attacked the French monarchy as corrupt and unpopular and held up republican Switzerland as one of the most peaceful and successful nations in Europe. 

During the French revolution there were public supporters of republicanism as early as 1790, but public opinion and the vast majority of the French deputies were still at that point in favor of monarchy.  There was fear of uncertainty regarding abolishing the monarchy, and it was widely believed that getting rid of the king would produce political disorders such as anarchy or invasion. The subsequent temporary assumption of the executive by the Assembly in the wake of the Flight to Varennes did much to dissipate such fears. Condorcet began to publicly espouse republican views, and yet the majority of France and the deputies were still monarchist,  until the perception that Louis XVI was aiding the enemies of France during the War of the First Coalition led to the abolition of the monarchy in September 1792, and the establishment of the First French Republic.

In the early nineteenth century, Jeremy Bentham argued that "the only good act which a monarch was capable of accomplishing was to abolish his own office.". Bentham viewed monarchy as an absurd institution which had established itself through force of custom, noting that "almost all men are born under it, all men are used to it, few men are used to anything else; till of late years nobody ever dispraised it." 

The leading nineteenth century Italian statesman Giuseppe Mazzini who was also a prominent republican. Against Italian monarchists, he argued that a republic was more in line with Italian tradition. 

In the early twentieth century, James Bryce contested the notion that monarchy tended to produce stable and capable rulers, arguing from history historical example that most hereditary European monarchs for the previous five centuries had been mediocre. 

Criticism of existing monarchies

The selection of sovereigns generally does not involve democratic principles, such as in elective monarchy in states they head. For hereditary monarchies, royal power transmission is carried from generation to generation, with the title and associated power passing down to an heir. Several royal families are criticized in the world and their legitimacy challenged for example:

Bahrain

Main article: Bahraini uprising of 2011

The Bahraini protests were initially aimed at achieving greater political freedom and equality for the majority Shia population, and expanded to a call to end the monarchy of Hamad bin Isa Al Khalifa following a deadly night raid on 17 February 2011 against protesters at the Pearl Roundabout in Manama, known locally as Bloody Thursday.

Belgium

A Belgian association, the Republican Circle, launched the petition "Abolition of Monarchy in Europe" to the attention of the European Parliament in March 2008, highlighting what they perceive as the incompatibility of the monarchy with several international declarations: Universal Declaration of Human Rights, International Covenant on Civil and Political Rights, and the Charter of Fundamental Rights of the European Union.

Canada

Main articles: Republicanism in Canada and Debate on the monarchy in Canada

Debate between monarchists and republicans in Canada has been taking place since before the country's Confederation in 1867. Republican action has taken the form of protests on Victoria Day, the former Canadian sovereign's official birthday, lobbying of the federal and provincial governments to eliminate Canadian royal symbols, and legal action against the Crown, specifically in relation to the Oath of Citizenship and the Act of Settlement 1701. The debate has historically been stronger in the French-speaking province of Québec, in which a substantial sovereignty movement exists against both the federation of Canada and its Crown.

Japan

Main articles: Anti-monarchism in Japan and Controversies regarding the role of the Emperor of Japan

Morocco

Main articles: Republicanism in Morocco and 2011–2012 Moroccan protests

The legitimacy of King Mohammed VI was contested by some in the February 20 Movement of 2011 that attempted to challenge the monarchic system for the first time in the modern history of this country.

Netherlands

Main article: Republicanism in the Netherlands

Norway

Main article: Republicanism in Norway

Saudi Arabia

Main article: 2011–12 Saudi Arabian protests

In August 2012, the Swedish Defense Minister Karin Enström said that Saudi Arabia could be called a dictatorship. There have been protests against the royal dictatorship of the Al Saud family and calls for prisoners held without charge or trial to be released. In early 2012, protestors chanted slogans against the House of Saud and Minister of Interior Nayef, calling Nayef a "terrorist", "criminal" and "butcher".

Spain

Main article: Republicanism in Spain

Sweden

Main article: Republicanism in Sweden

Thailand

Main articles: Communist insurgency in Thailand, South Thailand insurgency, and 2020 Thai protests

United Kingdom

Main article: Republicanism in the United Kingdom

The issue of the monarchy of the United Kingdom has been a contentious issue within the United Kingdom and the countries that make up the union for hundreds of years. Arguments against the UK monarchy include the institution’s unaccountability, that appointing a head of state using the hereditary principle is undemocratic, unfair and elitist and should instead be decided by democratic elections, the monarchy's expense, the fact that the UK monarchy still holds royal prerogative which grants the Prime Minister powers such as the ability to declare war or sign treaties without a vote in Parliament, the Privy Council (a body of advisors to the monarch) being able to enact legislation without a vote in Parliament etc.