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    A Philosophy of Change

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    Many times‚ in response to my views on various contemporary issues‚ especially on this media‚ many worthy critics have questioned what I believe in. One has even branded me a rebel without cause. I must confess that some of these criticism have been perplexing. I have on some occasions wondered whether or not some of these people have been unfair to my innocent views. But be that as it may‚ I am happy that more often than not‚ criticisms - whether positive and negative - have provided me with

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    acknowledges that “our essential nature is spiritual” (Phoenix Institute of Australia‚ 2012) and that as human beings we have “valid urges towards the spiritual” (Phoenix Institute of Australia‚ 2012). The transpersonal approach is based on this notion of the spiritual self as the foundation for our psychological structure of the self and therefore proposes that we exist simultaneously in a multitude of realities‚ including but not limited to the body‚ mind‚ spirit‚ feeling‚ fantasy and science

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    effect of ethnic nationalism penetrates every aspect of Korean society: “Indeed‚ a sense of ethnic unity has served Koreans in a variety of ways from being an ideology of anti-colonialism to that of national unification”(3). He demonstrates that this notion of ethnic nationalism is strong enough to influence political and national policies in a country‚ but he also explains that ethnic nationalism originated from distinct historical events that had occurred in the country. This unique phenomenon formed

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    In “Selection Does Primarily Operate on Genes”‚ Carmen Sapienza argues that selection primarily acts upon genes. Sapienza supports this notion by defining Natural Selection as a process that allow one to distinguish between “biological entities”‚ and this process confers a reproductive advantage upon one of the “biological entities”. For Sapienza‚ this biological entity is defined primarily as the gene. Sapienza argues that genes are directly the main targets of selection. For direct selection‚ Sapienza

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    are so you can transcend it that these values aren’t fixed and they never were to begin with. The connecting factor in his work is internalizing the notion of evil‚ and guilt. He describes evil as an intention of man against man‚ the weak against the strong. He uses nobles and priests to drive the point. He says that the nobles have their own notion of good and evil and abide by it‚ the priestly class detaches themselves from the nobles and redefines the good of the nobles as evil. This makes the

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    and quantitative development of the vocabulary. All the types discussed depend upon some comparison between the earlier (whether extinct or still in use) and the new meaning of the given word. This comparison may be based on the difference between notions expressed or referents in the real world that are pointed out‚ on the type of psychological association at work‚ on evaluation of the latter by the speaker or‚ possibly‚ on some other feature. The order in which various types are described will follow

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    Pages 1-18. Religion and Morality (Does Morality Depend on Religion?) * Readings are taken from mainstream Western religions‚ namely Judaism and Christianity. * But also from Buddhism‚ Islam‚ and Hinduism. * A tradition in American thought that encourages leaders to look to religion and morality as pillars of a well ordered society. * In his 1976 address‚ Washington advised his fellow citizens to regard religion and morality as “indispensable supports” for “political prosperity

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    What Is Monotheism?

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    In this respect‚ we might say that Schelling addresses the notion of monotheism through two different level of interpretations. According to one level‚ we can read it from a philosophical point of view‚ exploring through reason the metaphysics underlying the dogma received from the tradition. According to the other level‚ we can choose to understand monotheism precisely as a dogma‚ seen in the context of religious practices and as part of an authoritative religious text. This two levels do not exclude

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    A philosophical zombie is described as something that is similar to a human being but it lacks conscious experience. It is similar to a person in its entirety only that it is not living. The zombie reacts similar to a human being when exposed to the same environment. It adjusts itself similar to a man‚ which includes the manner it processes the information. Functionally‚ he is identical to man and the expected end result is that which a man will have‚ who was subjected to the same environment. Since

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    Philosophical Zombie

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    The notion of Philosophical zombie is used generally in a thought experiment to support arguments against the idea of physicalism. David Chalmers‚ a famous philosopher of mind‚ adopts the dualism of Decartes that mental and physical things are entirely different and argues that a world of philosophical zombie is possible except they do not have any conscious experience. However‚ most physicalist’s responses refuse the premise of a zombie world is possible. Although the argument of Charlmer has received

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