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Impact of social media on Mental Health

In today's digital age, social media platforms have become integral parts of our lives, shaping how we communicate, connect, and share information. But what about their impact on mental health? Let's delve into this complex topic with facts and scientific evidence.

Research suggests that excessive use of social media can contribute to feelings of loneliness, anxiety, and depression. Studies have found correlations between heavy social media use and increased rates of mental health issues among adolescents and young adults.

Social media platforms are designed to keep us engaged, often through features like likes, comments, and notifications. This constant validation-seeking behavior can lead to a cycle of comparison and self-doubt, negatively affecting self-esteem and overall well-being.

However, it's not all doom and gloom. Some studies suggest that social media can also have positive effects on mental health, such as providing social support, fostering community, and increasing access to information and resources.

So, how can we navigate the digital landscape mindfully? Here are a few tips:

Set boundaries: Limit your screen time and establish designated times for social media use.

Curate your feed: Follow accounts that inspire and uplift you and unfollow those that contribute to negative feelings.

Practice self-awareness: Be mindful of how social media affects your mood and mental state and take breaks when needed.

4 Prioritize real connections: Foster meaningful relationships offline and engage in activities that bring you joy and fulfillment.

Have you experienced the impact of social media on your mental health firsthand? What are your thoughts? Share your insights and experiences below. Let's learn from each other and support one another in navigating the digital world mindfully.

Atomic Academia Meeting Agenda.
Date & Time: 3/7 18:00GMT

i. Launch of AAPJ* & AAAJ** template
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4. Tech & Business Awards and Immerse accelerator

5. Any other business

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The philosophy of Jorge Luis Borges - Alexis karpouzos

Luis Borges, the Argentine writer, is renowned for his complex and thought-provoking works that often delve into philosophical themes. While Borges himself was not a philosopher in the traditional sense, his writings frequently explore philosophical concepts, particularly those related to metaphysics, reality, and the nature of time and identity.

Borges' philosophy cannot be pinned down to a single set of beliefs or principles. Instead, it manifests as a playful interplay between fiction and philosophy within his diverse body of work. He delighted in blurring the lines between genres, treating literature as non-fiction and vice versa, and often included invented authors and works within his essays.

His fascination with philosophy, especially metaphysics, sets him apart from his contemporaries. Borges appreciated and formulated rigorous philosophical arguments, but also had the unique ability to present abstract ideas imaginatively through metaphors and symbols. For instance, his stories often feature labyrinths, mirrors, and infinite libraries, which serve as symbols for more profound philosophical inquiries into reality, perception, and the infinite.

In his works, Borges frequently references and engages with the ideas of notable philosophers such as Berkeley, Hume, and Schopenhauer. He uses their concepts as a starting point to further explore and sometimes refute or extend their ideas. For example, in "The New Refutation of Time, " Borges discusses Schopenhauer's denial of the reality of our representations and takes it a step further by questioning the reality of time itself.

Overall, Borges' contribution to philosophical literature is significant, and his works continue to inspire and challenge readers and thinkers alike. His approach to philosophy is less about asserting a consistent system of thought and more about exploring the possibilities and paradoxes that arise when one engages deeply with philosophical questions.

The philosophy embedded in Jorge Luis Borges' "El Aleph" is multifaceted, reflecting his deep engagement with metaphysical questions and the nature of reality. The story, which is part of the collection also titled "El Aleph, " revolves around a point in space called the Aleph, which contains all other points in the universe. This point allows the observer to see everything in the universe from every angle simultaneously, without distortion, overlapping, or confusion.

The Aleph symbolizes the concept of infinity and the limitations of human perception and language. Borges uses this narrative device to explore the idea that the universe is ineffable and that experiences shape perception and rationality. The story suggests that language, being sequential, cannot adequately describe the Aleph, which is synchronous and represents an "unimaginable universe" that is infinite.

Borges also touches on the theme of memory and its fallibility. After witnessing the Aleph, the narrator realizes that human memory cannot retain the infinite, and forgetfulness is an inherent part of the human condition. This ties back to the philosophical exploration of time and its inexorable passage, which naturally leads to memories fading away.

In a broader sense, "El Aleph" can be seen as a commentary on the human quest for knowledge and the desire to comprehend the incomprehensible. It challenges readers to consider the limitations of their own understanding and the potential vastness of the universe beyond what can be perceived or described.

Borges' work often blurs the boundaries between the literal and the metaphorical, encouraging readers to reflect on the philosophical implications of his stories. "El Aleph" is a prime example of this, offering a rich tapestry of ideas about infinity, reality, and the power and limits of human cognition.

Jorge Luis Borges' essay "A New Refutation of Time" is a profound exploration of the nature of time and its existence. In this work, Borges challenges the conventional understanding of time as a sequence of events that occur in a linear fashion. He argues that the negations of idealism, which suggest that reality is fundamentally mental or spiritual rather than material, can be extended to time itself.

Borges posits that time may not be a real, objective entity but rather a subjective construction of the human mind. He draws upon various philosophical and literary sources to support his argument, suggesting that time, as we perceive it, is an illusion. The essay delves into metaphysical questions about the continuity of time and personal identity, examining how our perception of time shapes our experience of existence.

The philosophy presented in "A New Refutation of Time" is complex and layered, inviting readers to reconsider their understanding of time and its impact on their lives. Borges' reflections on time have influenced many thinkers and continue to be a topic of discussion in philosophical circles.

In Jorge Luis Borges' essay "A New Refutation of Time, " some of the key arguments include:
The Illusion of Successive Moments: Borges suggests that our experience of time as a continuity of successive moments is a cognitive illusion, not an inherent feature of the universe.
Time and Personal Identity: He explores the idea that time is the foundation of our experience of personal identity, drawing from philosophical and literary sources to support his views.
Time as a Mental Construction: Borges argues that time may not be a real, objective entity but rather a subjective construction of the human mind.
Berkeley's Idealism and Leibniz's Principle of Indiscernibles: He uses these philosophical principles to support his argument that time, as we perceive it, is an illusion.
Parmenides' Proposition: Borges refers to Parmenides' idea that "what is" never was nor will be because it simply exists, which challenges the traditional concept of time.
Time and Movement: He discusses the relationship between time and movement, questioning the conventional belief that time is a measure of change.
Eternity: Borges offers a definition of eternity in the form of a rhetorical question, further complicating the concept of time.
These arguments are part of Borges' broader philosophical inquiry into the nature of reality and existence, as he seeks to demonstrate that time, as we understand and experience it, may be nothing more than an elaborate mental construct.

ONE AND THE MULTIPLE - ALEXIS KARPOUZOS

The relationship between the One and the Multiple in mystic philosophy is a profound and central theme that explores the nature of existence, the cosmos, and the divine. This theme is present in various mystical traditions, including those of the East and West, and it addresses the paradoxical coexistence of the unity and multiplicity of all things.

In mystic philosophy, the One often represents the ultimate reality, the source from which all things emanate and to which all things return. It is the absolute, the infinite, and the unchanging. The One is beyond all attributes and is often associated with the divine or the absolute truth.

The Multiple, on the other hand, represents the manifest world, the diversity of forms, and the realm of change and plurality. It is the world we experience through our senses, the domain of time and space, where differentiation and individuality are apparent.

The relationship between the One and the Multiple is not one of opposition but of emanation and unity. The Multiple is seen as a reflection, expression, or manifestation of the One. In this sense, the diversity of the world doesn't contradict the unity of the One but rather demonstrates it in a myriad of forms.

Mystics seek to understand and experience this relationship through various practices and insights. They aim to transcend the illusion of separation and duality to experience the non-dual reality where the One and the Multiple are recognized as inseparable.

This concept can be illustrated by the metaphor of the ocean and its waves. The ocean represents the One—vast, deep, and all-encompassing—while the waves represent the Multiple—distinct, diverse, and ever-changing. Each wave is unique, yet it is not separate from the ocean. The wave's existence is dependent on and made of the same substance as the ocean. In the same way, each individual entity in the Multiple is an expression of the One.

In summary, the relationship between the One and the Multiple in mystic philosophy is a dynamic interplay that challenges the conventional understanding of separation. It invites a deeper exploration of reality, where the apparent multiplicity of the world is a direct expression of the singular, underlying essence of all that is.

The relationship between the One and the Multiple in the context of mathematical philosophy is a profound topic that touches upon the very foundations of existence and knowledge. It's a theme that has been explored by philosophers and mathematicians alike, often leading to the contemplation of unity and diversity within the structures of reality.

In mathematics, the concept of the One can be seen as the basis of unity from which all numbers derive. It's the identity element in multiplication, the starting point in counting, and the foundation of dimension in geometry. The One is often associated with the concept of monism in philosophy, which posits that there is a single, underlying substance or principle that constitutes reality.

On the other hand, the Multiple represents the infinite variety and diversity of forms and numbers that arise from the One. It's the embodiment of plurality and the complex interplay of different entities that mathematics seeks to understand and describe. This reflects the philosophical stance of pluralism, which acknowledges the existence of multiple realities or truths.

The interplay between the One and the Multiple can be seen in the mathematical concept of sets. A set can be thought of as a unity, a whole composed of distinct elements. Yet, each element within the set also retains its individuality, contributing to the diversity of the set's composition. This duality is mirrored in the philosophical exploration of the universal and the particular, where the universal represents the One, and the particulars represent the Multiple.

In the realm of mathematical philosophy, this relationship often leads to questions about the nature of mathematical objects: Are they discovered as part of an objective reality (the One), or are they constructed by the human mind from a multitude of experiences (the Multiple)? This debate resonates with the philosophical inquiry into the nature of truth and reality.

Reflecting on the One and the Multiple can also lead to a deeper understanding of the self and the cosmos. Just as the number one is integral to the existence of all other numbers, the individual self can be seen as a unique expression of the universal whole. Similarly, the cosmos can be viewed as a grand unity composed of a multiplicity of forms and phenomena.

Gödel's incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers.

Gödel's incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers⁴.

The first incompleteness theorem reveals that within any such consistent system, there are propositions that are true but cannot be proven within the system itself. This reflects the idea of the Multiple in that there is an abundance of mathematical truths, a multiplicity that exceeds the unifying framework of any one system. It suggests that the realm of mathematical truth is more extensive than any single formal system can fully capture.

The second incompleteness theorem extends this by showing that a system cannot prove its own consistency. This relates to the concept of the One, as it implies that a system's complete self-understanding, its unity and coherence, is unattainable from within. It must look beyond itself, to an external vantage point, to ascertain its consistency.

In the context of the One and the Multiple, Gödel's theorems imply that the One (a consistent formal system) is inherently incomplete and cannot encompass the Multiple (the totality of mathematical truths). This resonates with philosophical discussions about the relationship between unity and plurality. Just as a single philosophical system cannot capture the entirety of truth, a single formal mathematical system cannot encapsulate all mathematical truths.

Moreover, Gödel's work suggests that the pursuit of a single, unified theory of everything in mathematics—a One that encompasses all Multiples—is an inherently Sisyphean task. There will always be more truths (Multiples) than can be derived from any given set of axioms (the One).

In essence, Gödel's incompleteness theorems provide a formal underpinning to the philosophical notion that the One cannot exist without the Multiple, and vice versa. They are interdependent, with the One giving rise to the Multiple, and the Multiple necessitating the One for its expression and comprehension. This interplay is a dance of limitations and possibilities, where the boundaries of logic, mathematics, and philosophy blur into one another.

The relationship between the One and the Multiple in the context of the mathematics of zero is a deeply philosophical inquiry that bridges the abstract world of numbers with the existential questions of being and non-being.

Zero, in mathematics, is a symbol of absence, a representation of nothingness, yet it holds a pivotal position as a number. It is the void from which all things emerge and to which they return. In the philosophy of mathematics, zero is the paradoxical junction where the One and the Multiple converge and diverge.

From the perspective of the One, zero can be seen as the origin—the singular point that precedes the existence of numbers. It is the empty set, the foundation upon which the edifice of mathematics is constructed. As the identity element in addition, zero maintains the integrity of numbers, for adding zero to any number leaves it unchanged, reflecting the immutable nature of the One.

Conversely, when we consider the Multiple, zero represents the infinite potentiality of creation. It is the canvas upon which the integers, both positive and negative, express their multitude. Zero is the balance point, the fulcrum around which the symphony of numbers dances. It embodies the plurality of possibilities, the beginning of the number line that stretches infinitely in both directions.

Philosophically, zero challenges our understanding of existence. It is both something and nothing—a number that quantifies the absence of quantity. This duality echoes the philosophical struggle to comprehend how the One gives rise to the Multiple. How does the unity of being manifest the diversity of the cosmos? Zero offers a mathematical metaphor for this mystery, as it encapsulates the transition from non-existence to existence, from the undifferentiated One to the differentiated Multiple.

In the realm of set theory, zero corresponds to the empty set—a set with no elements. This set is unique in that it is the only set that contains nothing, yet it is the foundation upon which all other sets are built. The empty set is the mathematical embodiment of the One, and all other sets, containing multiple elements, arise from it.

Reflecting on zero in the context of Gödel's incompleteness theorems, we find a resonance with the idea that the One (a consistent formal system) cannot capture the entirety of the Multiple (the totality of mathematical truths). Zero, as the foundation of numbers, similarly suggests that from the nothingness of the One, the infinite complexity of the Multiple emerges—yet it can never be fully encompassed or expressed by any single system.

In conclusion, the mathematics of zero offers a profound reflection on the relationship between the One and the Multiple. It serves as a bridge between the abstract and the concrete, the known and the unknowable, challenging us to ponder the origins of existence and the nature of reality itself.

ALEXIS KARPOUZOS - INTERNATIONAL CENTER OF LEARNING, RESEARCH AND CULTURE

ALEXIS KARPOUZOS COMMUNITY

THE PHILOSOPHY OF GILLES DELEUZE - ALEXIS KARPOUZOS

Gilles Deleuze, a prominent figure in postmodern French philosophy, made significant contributions to various fields, including metaphysics, aesthetics, and literary theory. Gilles Deleuze's philosophy invites us to embrace creativity, multiplicity, and the perpetual process of becoming. His ideas continue to inspire scholars, artists, and thinkers across disciplines, bridging Western philosophy with Eastern mysticism and inviting us to question established norms

Let's delve into some key aspects of his philosophy:

Concept Creation: Deleuze conceived of philosophy as the creation of concepts. His writings take the form of precise deductions of these concepts. Unlike traditional philosophical systems, which often seek to establish universal truths, Deleuze's approach is dynamic and inventive. He engages with thinkers such as the Stoics, Leibniz, Hume, Kant, Nietzsche, Spinoza, and Bergson, extracting insights and weaving them into his own unique framework.

Gilles Deleuze, a prolific philosopher, believed that philosophy is not merely about analyzing existing ideas but rather about creating new concepts. Let's explore this fascinating aspect of Deleuze's thought:

Philosophical Encounters:

Deleuze didn't approach art, literature, or cinema as mere subjects of study. Instead, he engaged in philosophical encounters with them. These encounters inspired him to develop fresh concepts, emphasizing the creative aspect of philosophical thinking.



Constructivist Stance:

Deleuze considered himself a constructivist. For him, philosophers are concept creators. Each encounter with philosophy should lead to the birth of novel ideas, expanding our understanding of the world.

Leibniz and Unusual Concepts:

Leibniz, whom Deleuze admired, exemplifies this creative approach. Leibniz's rationalist philosophy involved inventing unusual concepts. These concepts weren't pre-existing; they emerged through Leibniz's intellectual activity.

God as a Creator of Concepts:

Leibniz believed that God created the world through calculation. He used examples like tiling (arranging figures to fill space while minimizing emptiness) to illustrate his concept of creation.

In summary, Deleuze's philosophy encourages us to be active creators of concepts, just as painters create lines and colors.

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Difference and Repetition: Deleuze's magnum opus, "Difference and Repetition" (1968), explores the interplay between difference and repetition. He argues that difference is fundamental to reality, and repetition is not mere duplication but a creative force. Deleuze challenges conventional notions of identity and sameness, emphasizing the productive potential of difference.

Gilles Deleuze's "Difference and Repetition" is a seminal work that challenges traditional Western metaphysics and offers a fresh perspective on concepts like identity, repetition, and creativity. Let's explore some key ideas from this remarkable book:



Pure Difference: Deleuze argues that difference is fundamental to reality. Unlike classical philosophy that seeks universal truths, he emphasizes divergence and decentering. Each moment contains unique differences, and these differences shape our understanding of the world.



Complex Repetition: Repetition, for Deleuze, isn't mere duplication. Instead, it involves displacement and disguising. While repetition contributes to generality and thought, it's the differences within each repetition that account for change and novelty. Concepts and things derive meaning from these differences.



Shift Away from Hegel and Marx: "Difference and Repetition" played a crucial role in shifting French thought away from Hegel and Marx toward Nietzsche and Freud. Deleuze's exploration of difference challenged established philosophical norms and paved the way for new perspectives.



The Image of Thought: Deleuze critiques the traditional "image of thought," which often relies on fixed identities and binary oppositions. Instead, he encourages us to embrace multiplicities, complexities, and the perpetual process of becoming.



Asymmetrical Synthesis of the Sensible: Deleuze introduces the concept of asymmetrical synthesis, emphasizing the interplay between perception and affect. Reality is a dynamic, ever-changing process, not a static being. Copies are never identical; they're something new.



"Difference and Repetition" invites us to rethink how we perceive reality, emphasizing creativity, multiplicity, and the constant flux of existence. Deleuze's work continues to inspire thinkers across disciplines, bridging philosophy with art, literature, and mysticism.

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Multiplicities and Becoming: Deleuze rejects fixed identities and embraces multiplicities. He sees reality as a complex web of interconnected processes, where entities are constantly becoming. His collaboration with psychoanalyst Félix Guattari resulted in the influential works "Anti-Oedipus" (1972) and "A Thousand Plateaus" (1980). These texts explore desire, capitalism, and the rhizomatic structure of thought.

Gilles Deleuze's concept of multiplicity is a fundamental departure from traditional metaphysical notions. Let's explore it in more detail:



Multiplicity Defined:

Deleuze draws upon ideas from mathematician Riemann and philosopher Bergson. Multiplicity, for him, isn't a mere combination of many elements; it's an organization intrinsic to the many itself.

Unlike the One-Many dialectic, where unity and opposition dominate, multiplicity thrives on differences within and between multiplicities.

Substance vs. Multiplicity:

Substance theory (from Aristotle to Spinoza) often reduces the world to a unity (the One) or a variety (the Many). Deleuze challenges this.

He replaces substance with multiplicity, asserting that even the One is a multiplicity. Instead of rigid oppositions, we find a rich variety of differences—difference becomes the key.

Desiring-Production and Multiplicity:

In "Anti-Oedipus," Deleuze links multiplicity to desiring-production. Desiring-production is pure multiplicity—an irreducible affirmation beyond unity.

Multiplicity accounts for the dynamic, ever-changing nature of reality, resisting fixed essences.

In summary, Deleuze's multiplicity invites us to embrace difference, complexity, and the perpetual becoming of existence. It's a departure from traditional metaphysics, opening new vistas for thought and creativity.

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Rhizome and Non-Hierarchical Thinking: Deleuze introduces the concept of the "rhizome," an alternative to hierarchical structures. Rhizomes grow horizontally, connecting diverse elements without a central point. This idea challenges traditional tree-like models of knowledge and encourages a multiplicity of connections and pathways.

The concept of rhizome in Gilles Deleuze and Félix Guattari's philosophy:



What Is a Rhizome?

A rhizome is a descriptive or epistemological model that contrasts with hierarchical structures. Unlike a tree-like system with a central root and branches, a rhizome has no fixed order or hierarchy. In a rhizome, any element can connect to any other, creating a network of multiplicities. It defies linear thinking and embraces complexity.



Non-Hierarchical Connections:

Rhizomes mark a horizontal conception where diverse elements link without respect for specific species. For instance, Deleuze and Guattari connected desire and machines, giving rise to the intriguing concept of "desiring machines". Rather than following a predetermined path, a rhizome allows for nomadic growth and propagation. It resists chronology and organization, favoring a dynamic, interconnected system.



Rhizome vs. Tree:

While trees represent hierarchical models, rhizomes work with planar and trans-species connections. They emphasize multiplicity and interbeing. Just as water spreads across available spaces, a rhizome's surface can be interrupted and moved, leaving no trace but seeking equilibrium.

In summary, the rhizome challenges traditional thinking, encouraging us to explore networks, multiplicities, and the perpetual middle ground between things.

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Affect and Percept: Deleuze emphasizes affect (intensity) and percept (sensory experience) over representation. He explores how affective forces shape our encounters with the world. His collaboration with Claire Parnet resulted in the captivating book "Dialogues" (1977), where he discusses these concepts in depth.

Gilles Deleuze's concepts of affect and percept within his materialist philosophy:

Percept:

Percepts go beyond mere perceptions. They are independent of the state of those who experience them. Unlike perceptions, percepts exist in themselves, with their validity transcending individual lived experiences. They are self-sufficient entities.

Affect:

Affects exceed ordinary feelings or affections. They possess a force that surpasses the strength of those who undergo them. Deleuze's notion of affect emphasizes intensity, vitality, and the transformative power of forces that shape our existence1.

In summary, percepts and affects are essential components of Deleuze's philosophy, emphasizing the immanence of forces and the dynamic interplay between sensation, intensity, and lived reality

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Virtuality and Actualization: Deleuze distinguishes between the virtual and the actual. The virtual contains potentialities, while the actual represents realized states. His work on cinema, particularly the concepts of the "movement-image" and the "time-image," exemplifies this exploration of virtual and actual dimensions.

Let's delve into the fascinating concept of virtuality and actualization in Gilles Deleuze's philosophy.



Deleuze's exploration of virtuality is deeply rooted in the work of French philosopher Henri Bergson. Rather than framing it solely as a realm of mere possibilities waiting to be actualized, Deleuze considers the virtual as a dynamic and productive field. Here are some key points:



Virtual vs. Actual:

Deleuze distinguishes between the virtual and the actual. These are not opposing realms but interconnected aspects of reality. The virtual refers to an ideal yet real dimension. It is not merely potential; it possesses full qualities of the real. The actual, on the other hand, unfolds from the virtual through processes of actualization or differentiation.



Bergson's Influence:

Deleuze credits Henri Bergson for developing the notion of the virtual to its highest degree. Bergson's concept of "duration" aligns with the virtual. Duration is inseparable from the movement of its actualization.

Example: Reflection in a Mirror: Consider a reflection in a mirror. It exists fully, regardless of whether we perceive it. The mirror image is already there, waiting for no further actualization. Yet our perception of it remains real.

Political Implications:

Brian Massumi highlights the political implications of virtuality.

The virtual is inaccessible to the senses but can be felt through its effects. Massumi uses topological figures to illustrate virtuality, emphasizing its imaginative presence. In summary, Deleuze's virtuality is not a passive waiting room for actualization; it's a vibrant force shaping our experience.



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The Topology of Deleuze: A Virtual Continuum

Deleuze's ontological categories include a virtual continuum—a dynamic interplay between pure extension and thought. This continuum, akin to Spinoza's substance, embodies two powers: the power of being and the power of thinking1. Throughout his writings, Deleuze employs various terms to describe this continuum: "intensive spatium," "ideal or metaphysical surface," "plane of consistency," and "plane of immanence." These diverse labels emphasize different aspects of the same underlying concept.


Pre-Extensive Milieu: Deleuze characterizes this continuum as a pre-extensive, non-qualified "milieu" or "space-stratum." It envelops complexes of differential relations, pure intensities, and singularities. Unlike empirical fields, it doesn't correlate with consciousness and its objects, nor does it dissolve into undifferentiated chaos.

Topological Model: Deleuze consistently employs a "topological model" to describe the properties of this transcendental field. He draws inspiration from Michel Serres and Merleau-Ponty, emphasizing topological categories like position, junction, and connection. In this framework, places matter more than what fills them, defining a non-extensive, pure spatium1.

Surface and Co-Existence: Deleuze's transcendental field constitutes a surface—a topological surface. It connects internal and external spaces without regard to distance. This property echoes Simondon's argument that all organization presupposes an absolute outside and inside, leading to relative intermediary exteriorities and interiorities.

In summary, Deleuze's topology transcends traditional notions of space. It's a dynamic, pre-individual field where intensities and relations coexist, shaping our experience beyond empirical confines.

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Do you find any contradiction in a society that practices capital punishment but outlaws suicide?

Information Security Specialists are overwhelmed with security threats.

Rapid advancements in the cyber, digital and information age has indeed worsened these phenomena today.
Threat Modelling is indeed the solution today.

In a nutshell, 'Threat Modelling' as the name suggests is modelling of threats.

Threat modelling is the process that improves information security by identifying and rating potential threats and vulnerabilities early in the application development phase before they are late if identified during late application development phase.

Indeed, we have the solution to improved security through Threat Modelling today.

Are non-human animals conscious?

Consciousness is complicated. It's a tricky thing to define, and it's even harder to study. A broad definition is that it's a state of awareness of "self". But this is difficult enough to understand within ourselves (what does it mean, exactly, to be aware of oneself?), let alone in non-human animals. Without shared language to bridge the gap between us, how can we even begin to comprehend if an octopus has a sense of self, or a crow, or a cricket?

Scientists have devised various innovative ways to try to understand whether non-human animals are conscious. Usually, this involves designing experiments or observational studies that look for hallmarks of consciousness, such as the ability to feel pain, to feel emotion, or to remember specific events. By gathering all of this evidence together both within and across species, scientists can begin to build a picture of which animals are likely to have conscious experiences.

Do we know which animals are likely to conscious?

On April 19th 2024, leading scientists in the field of animal consciousness, philosophy and law signed "The New York Declaration on Animal Consciousness". This declaration explains that - considering all the accumulated evidence - many species of mammal and birds are highly likely to be conscious, and that there is a "realistic possibility" that an even wider range of species - including crabs, octopuses and insects - are conscious. Given that only a century or so ago humans (at least in the Western world) thought we were the only conscious species, this declaration highlights the foundational shift occurring in our understanding of non-human animals.

Why does it matter?

In the declaration, the scientists argue that we must consider welfare risks of animals that could reasonably be conscious, and act accordingly. Given the number of species that could be conscious, this would have repercussions throughout a huge range of fields, from biomedical research, to agriculture, to conservation.

The next steps will be figuring out how our welfare laws should be impacted. What rights and protections should we afford animals that might be conscious? How much are we willing to change the landscape of our lives in order to make their lives better? There are no easy answers here, but at least the conversation is starting.

Component Based Development

Application developers and programmers need to design and develop component-based applications and information systems today.

Rapid advancement in technology has indeed worsened these phenomena today.

Component based development is indeed the answer and way-forward today.

In a nutshell, Component based development as the name suggests is development from components.

Component-based development (CBD) is design and development of computer-based applications and information systems through reusable software components.

Component-based development techniques involves developing software systems and applications by choosing ideal off-the-shelf components and then assembling these applications and information systems by implementing well-defined software architecture.

We have the solution to state-of-the-art applications and information systems that are fit for use and purpose today through Component-based development.

5 Morning Routines for a Healthier You

1. Wake Up with a Purpose Starting your day with a clear purpose can significantly impact your mood and productivity. Before you even leave your bed, spend a few moments in quiet reflection. Think about what you wish to achieve today and set a positive intention. This mental preparation sets the tone for a focused and fulfilling day.

2. Hydration is Key After hours of sleep, your body is naturally dehydrated. Begin your day by drinking a glass of water. This simple act kick-starts your metabolism, flushes out toxins, and gives you a boost of energy. For added benefits, consider squeezing a bit of lemon into your water for a refreshing and detoxifying drink.

3. Engage in Physical Activity Incorporating exercise into your morning routine doesn't mean you have to hit the gym for an hour. Even a short, 15-minute routine of stretching, yoga, or a brisk walk can invigorate your body and mind. Regular morning exercise improves your mood, sharpens focus, and enhances your overall physical health.

4. Nourish Your Body with a Healthy Breakfast They say breakfast is the most important meal of the day, and it's true. Fuel your body with a nutritious breakfast that includes a balance of protein, healthy fats, and carbohydrates. Options like oatmeal with fruits, a smoothie with greens, or an egg with whole-grain toast provide sustained energy and keep hunger at bay.

5. Practice Mindfulness or Meditation Before the day's hustle begins, take time for mindfulness or meditation. Even five minutes of focused breathing or a guided meditation can reduce stress and anxiety, improving your mental clarity and emotional resilience. This practice can be done in a quiet space in your home or even in a peaceful outdoor setting.

Incorporating these five morning routines into your daily life can lead to significant improvements in your physical and mental health. Remember, the key to a healthier you starts with how you choose to begin your day. Each morning is a new opportunity to nourish, energize, and prepare yourself for the challenges and joys ahead.

WE ARE DEAD AND ALIVE— ALEXIS KARPOUZOS

When day comes we ask ourselves where can we find light in this never ending shade? The loss we carry, a ocean we must wade. We braved the belly of the beast. I have seen you in millions of places. I met you in a million forms. We met among the ruins, the ashes and the bones, we lost them all, but we found each other, I saw your lion heart, and it pulled me. I saw the creation and the destruction in your eyes. I see you here in the mud, on the rock, in the rays of the rising sun. We are Dead and alive, we saw a thousand Christs go by As they went up to Calvary but The dove it found no resting place. You were where our solar system was formed, you whispered something to me for eternal love and then you fell from my hands and everything became fire. All the myths always showed you.

We are man and woman, plant and stone, amorphous and form, swallow and eagle, snake and gazelle, fantastic creatures of the depths. They crucified us, beat us, tied us to poles and burned us, wrapped us in gold and silver jewelry, then exalted someone in the world and then we were ridiculed. We stood together in front of the executive detachment, our bodies pressed against each other for the last time, flesh by flesh, as we became utensils for the spirit.
But don't forget You are my brother, my sister, my child. I took care of you from infancy and you took care of me. We were lovers and friends, we recognized each other with countless disguises, here on one side and there on the other. And in the end, there were no sides at all, only this magnificent loop, this One Circle — majestic, magnificent, royal, timeless, utterly mysterious and towering above all things. Print me in your heart, love is as strong as death ". Does not matter. You are inside me and I am inside you and we will compose again a humanity committed to all cultures, colors, characters, and conditions of man.

THERE IS A LAND — ALEXIS KARPOUZOS

There is a land by faith I've seen
Where skies no clouded regions know;
Where they know not the sorrows of time
and no shadows fall to blight the view
That land no want has ever known,
Nor pain nor sickness nor distress;
there, Death, the last enemy, is slain;
There those who meet shall part no more,
And those long parted meet again.
There's a land far away..
Beyond these wild winds and gloomy skies,
Beyond Death's cloudy portal,
There is a land where beauty never dies
And love becomes immortal;
A land whose light is never dimmed by shadow,
Whose fields are ever vernal,
Where nothing beautiful can ever fade,
But blooms for aye eternal.